








i: a soe teat eee HENNE REARS FET ~ emoe — 
Pees ae = FR ce Rowe yo inrenemece Mena techig "5 igi z i rig vig Beast he mseseiee! > siete Page anaes Ee = soe zen eos me Se pee Mee et ered = ena laroo ann net tne = 
ere peace ET e Reeser gieeee ql sence clei sie meets Seieceeneres Seer Slate iti coir sobnatnb io ncn Maso comaLegaae ae = epesvisivte nite Seca ct pearatnyoepcee venta a 
a i “ Fcicmenrerapaamanaototsoeaind «Sanam mere earn se rraracupicheydemeeserenmbobenmplanioran PermsayevetsSraate niet ny aoscaetesostoveaaeey aero SPU FNM Te, cat ereenae eae Diestetitceatacseeetes cosszeonmanaiont aon 





AL POET ORE TREC GRIT t heerca hea se gS 
Halsiatiiiia eR seate Est! 


HeLa ARTES TT OT 


eye cesses 


PUTT 


UTAH 














HE UG T EE 


; De | “ata 
Mf Ap Sin tae ‘2a 


Sy PH hy Sa 
Clare Withee 





Seago ei Lene 
pe 
ee ee 


iz 
| = 


7 yes 
i 
( ‘Ry 
hi ia 
, ia 
i ‘ 
My 


ie 


Aan OF PRINCET 
43 f ayo” ; Py 


red 
‘ 


@ ee at of Fava '¢ 
G MAY me. 1999 
4 


: 4 
A ¢ 
OL ogican sew 


a ee DAN COG Jie. e 7 QS 10240. 8 ie cn ome 
| Offermann, Henry Frederick, 
1866- 

Introduction to the Epistles 

and Gospels of the church 


















Wee i ees, sul alee RVing ie aa 
a a hi i LY eetett fil! . CE. ¢ 
aM i f. c Pe 2 2 é 2 £ 4 ‘ ’ Ls ; t } 12 








7 


HD igitized by the Internet Archive ar 


aes r 
haat Gin 







In 2022 yn ‘una rom. ei vides 





Mach ig 4q ca ; ‘ vin 4 we in a > 
Tra) if ee ay ; es aa 


vi 


i ; V\ } ee) 


O rgidetails/introductiontoep00otte \ 


peepee, Fe 1 et SY 2 ay 
a Bae Dee oh gee as mi ; x TAS 5 re Nias 












INTRODUCTION 


TOMTHE 


EPISTLES AND GOSPELS 


OF THE 


CHURCH YEAR 


BY 
HENRY OFFERMANN 





/s yank OF PRINCE 1 yy ) 


MAY 24 1999 
wh 
Wwe 






vy 
“EOLOGICAL SEM 


ad 


THE UNITED LUTHERAN PUBLICATION HOUSE 
PHILADELPHIA, PA. 


CopyricHt, 1924; By 
THE BoarpD oF PUBLICATION OF 
Tue Unirep LutTHERAN CHURCH IN AMERICA 





MADE IN THE UNITED StTatES oF AMERICA 


PREFACE 


This little book on the Episttes and Gospets of the 
Cuurcu YEar is primarily intended for pastors and stu- 
dents, and is designed to be a help in the preparation of 
the sermon. It owes its life to the writer’s work as teacher 
in the Theological Seminary, but back of its lies a pastor’s 
experience of many years. The book does not aim to take 
the place of a complete commentary, although it is based 
upon an exegetical study of the original text. A com- 
mentary that gives evidence of sound and solid scholar- 
ship, may occasionally help the student to elucidate an ob- 
scure passage or to solve a difficult exegetical problem. But 
the study of commentaries is far less important than the 
study of Scripture itself. And unless the student learns 
for himself, by constant study, meditation and prayer, to 
search the Scriptures and to walk and move with perfect 
freedom in this beautiful garden of God, commentaries will 
be of little service to him; they will be crutches rather than 
euides. The best help in the interpretation of a Scripture 
lesson, it seems to the writer, is an introduction that will 
lead the student into the heart of his text, and will show him 
how to apply the matter of his text to himself and to others. 
That is substantially what Bengel meant by his advice to 
the student of the New Testament: “Te totum applica ad 
textum; rem totam applica ad te.” It also expresses the 
writer’s first aim in publishing this little book. 

Homiletical commentaries often give, in addition to the 
exegesis of the text, practical suggestions, homiletical hints 
and sermon outlines. It has been the writer’s own exper- 
ience that such suggestions do not always serve their pur- 
pose. The experienced pastor can well dispense with them 
while the beginner will always have considerable difficulty 
in adapting himself to forms of thought that have been 
prepared for him by some one else. Another difficulty 

3 


4 PREFACE 


lies in the fact that there is very often no real inner con- 
nection between the exegesis of the text and those practical 
suggestions. Therefore it has been the writer’s second aim, 
not only to point out to the student the principal features 
of the text, but also to indicate to him how those features 
can be made fruitful in the preparation of the sermon. In 
many cases this treatment has resulted in something like an 
outline. But even where the outline seems to correspond 
to the rules laid down in Homiletics, the writer has endeav- 
ored to avoid rigidly fixed forms which would not admit 
of any shaping and molding, and to which the student would 
have to adhere under all circumstances. It was the writer’s 
intention to build a bridge that leads from the text to the 
sermon; but it was not his aim to build a bridge that could 
be used as a pons asinorum. 

The reader may notice that the treatment of the lessons 
is not always the same: some have been treated more fully 
than others. In most cases, however, this lack of uniformity 
is explained by the different character of the lessons them- 
selves. When a lesson is comparatively brief and easy, 
the writer has not deemed it necessary to explain things 
that need no explanation, but has contented himself with 
calling attention to the most important points. On the other 
hand, whenever a text seemed to present certain difficulties 
that might be removed by closer analysis or by examining 
the context, a fuller treatment has been given. And as this 
latter class of texts is found more frequently among the 
EpistLes than among the Gospets, the reader will observe 
that, as a rule, the remarks on the Eprsties occupy a larger 
space than those on the Gosprts. Besides, there is an 
abundance of homiletical material on the GosPELs, while the 
material on the Episries is rather scanty. 

Underlying the entire work is the writer’s deep conviction 
that the Christian pulpit is primarily the place, not to discuss 
social, political and moral issues of the day, but to present 
to the congregation the saving Gospel of our Lord Jesus 
Christ. The Church of Jesus Christ is not a society of 
ethical culture, but the congregation of believers. She is 


PREFACE 5 


called and commissioned to bear witness to the truth, to 
seek and save that which is lost, to preach the Law and 
the Gospel, repentance and faith, and thereby to promote 
the Kingdom of God and to hasten the day of the coming 
of her divine Lord. This must not be interpreted as if 
the Church had nothing to do with the things pertaining 
to this world. On the contrary; but what it means is this: 
The more clearly the Church understands her own specific 
mission, to preach the saving Gospel of Jesus Christ, the 
more effectively will she be able to be the salt of the earth 
and the light of the world. There is in our days a demand 
for “‘a social Gospel.” If that is understood in the sense 
that the Church has a duty to society as well as to the 
individual, that she must have courage to raise her voice 
against intolerable conditions in modern social and economic 
life, that she must preach righteousness and justice, love and 
mercy, sincerity and truth, as the principles by which nations 
as well as individuals should be guided in their mutual rela- 
tions to each other, then we can most heartily agree with it. 
But if it means that in place of the Gospel which Paul 
and the other Apostles proclaimed, another Gospel is to be 
substituted in which there is no room for the cross of Christ, 
for His atoning death and resurrection, for sin and grace, 
for repentance and faith, for the work of the Holy Spirit 
in transforming the lives of men, for a love that is kindled 
by the love of Christ, and for a hope that reaches out into 
the world of unseen realities, then we must decline such a 
Gospel as neither in accord with the Gospel of Paul nor 
with the Gospel of Jesus Himself. 

There is another thought that suggests itself in this con- 
nection. We are “the ministers of Christ, and stewards 
of the mysteries of God” (1 Cor. 4:1). Very few of us 
can speak with authority on questions of the day. But we 
can, and we certainly must, speak with authority on the 
things which God has revealed to us in our Lord and Saviour 
Jesus Christ. Even a young minister, who has had very 
little experience, can speak with authority if all his preach- 
ing and teaching is firmly grounded in the Word of God. 


6 PREFACE 


But this presupposes that he knows the Word of God so 
that he is able to expound it. It also presupposes that he 
understands the particular lesson of his text. Homiletics, 
the theory of preaching, teaches him how to build his sermon. 
But the very first requirement is a thorough study of the 
text itself. It is one of the weaknesses of the moder sermon 
that the text is too often used only as a motto, or as a starting 
point for all sorts of rhetorical flights. Consequently, much 
of our preaching today lacks positiveness; it lacks that note 
of certainty which enables the preacher to say with regard 
to his sermon: Haec dixit Dominus. A sermon may be 
brilliant and thoughtful; it may fairly bristle with quotations 
from modern writers; but unless it sets forth in clear lan- 
guage the message which the text conveys to the readers, 
it falls short of its mark. The congregation is always at the 
mercy of the preacher: it may be stimulated to momentary 
thought and action; but it will not be built up in a faith 
that is deeply rooted in the Scriptures. The result is that 
not a few of our people fall easy victims to all sorts of 
modern heresies, while many others are utterly helpless in 
the face of modern false prophets with their claims to 
Scriptural teachings. It is well and good to point out in 
books and pamphlets the errors of modern religious move- 
ments. But something more is needed: our entire preaching 
must be more Biblical, more evangelical. In other words, 
what we would advocate is more expository preaching. The 
writer's Own experience has taught him that a congregation 
is always attentive and appreciative if the sermon endeavors 
to bring out the pure gold of the text. 

In conclusion the writer wishes to express the hope that 
this little book may not only be helpful to others, but may 
also contribute something to the glory of Him Whose name 
is above every name. 


CONTENTS 


PREFACE FOSS SOTTO OTSFSTASODHTSHD OORT OTFOSHTHOSSOSSOL SES SOTO HSIHSIOHSHTASSSSSSTIPSTOSIEFTETO SOHO OZVROTS9O008 


THE First SUNDAY IN ADVENT cecccssccccccccssrseees POE IA CA NRL DN RA 
ESE CONT) (a5 MDA Me SICA VEIT ncocacsetadnecbesauccsah Wisapuonscabtacdeceanaced 
LIE Bea ee LER TE OV ESI TEA Ss TI a ATV IEIN TD scakcucsskeessehckceaiers iii ckpclec ocstantele saute 


THE FouRTH SUNDAY IN ADVENT. ...sscssccsccscccseeeen Aieo SEMIN! ACT 
CuristMAS Day. Earty SERVICE ......... PRON ANS. SALOON Sea Wee 
CoRTST MAS LAY) t LUNPER SERVICE iu lssiksetvasdcsarenizasncicadien dabalel: yea 
Prey SHC CUGTY CS EEBL ST ASH LDA oles cccicstdeccscody sheadevonsecenseewactostns NAO 
THE First SUNDAY AFTER CHRISTMAS .ossceeeeee eNO Reba UBS ays 


THE CIRCUMCISION AND THE NAME oF JEsuS (NEW YEAaR’S 

1a ca ATR SAC Ca ANAS aD Eat SPOR NLR BLES ah Rak LR PYRO Yel RN EE 
THE SECOND SUNDAY AFTER CHRISTMAS siccsccocssssssccesecheccoesssscosseseee 
vee CCPEP TT AS (OD COUR! LORD. shes scndsaccegussguvesdodaeectes sdusheesabptaatocsoeins 
THE First SUNDAY AFTER THE feb ae robeiirepe Atte ATT URE nat 


THE SECOND SUNDAY AFTER THE Hpieey Fe A Maaco eM rie 
THE THIRD SUNDAY AFTER THE EPIPHANY. wessescccsossesssqsscsscccscesosees 
THE FourRTH SUNDAY AFTER THE EPIPHANY cisccccscsosossscssssscssees 
Tue Firru SUNDAY AFTER THE EPIPHANY oes PAR AC Be 


ethos, | PANSHVIGURATION OF -Q)GB LORD | iisisscidessesdicesedocask ated’ covdencese 
Ree PE OA CERT EA ACI OSEEN IIA V) (ytieru ycssalsdsseiccknectuocuctitekeusetesd omen cksaberse prabac damien 


SEXAGESIMA SUNDAY cieeccscssssrscssceeeee Ne Ale Rae aT EAL TO a Paani WES F 
QUINQUAGESIMA SUNDAY ...... inp Fe ed oan Me HAIG LUNE ed NEA Vest seuntes 
AsH WEDNESDAY. THE FIrsT DAY OF LENT oiiiccssccsscscscecees 
Invocavit. THe First SUNDAY IN LENT ....... LA TAY Lohideeattao bal 
REMINISCERE. THE SECOND SUNDAY IN LENT cictcccseccsccsscsesence 
eur, be Like SUNDAY IN GENT) .iceilas Mea eat ct i 
LAETARE. THE FourtTH SUNDAY IN Tae SPRAY BE eae 
RP APPL RSS LON GLIA AW yi ahiscnyaacecetiectcunees aren cacsnecpetii deus taasnatbesianaas 
PALMARUM. THE SIXTH SUNDAY IN LENT owes it leas Yas 
eR VATE Bel cscs tect tsi puss lecaa isda kvdssacey Wascecbedadhs Wot tvenlass pS USO iy 
EASTER SUNDAY. THE RESURRECTION OF OvuR Lorp ...... 
RRA ANT Ea EAST EB eos iecauesati sash seoes chauti de jasuaraneeemesvbade danactockvic mudiees 
Quast Mono Geniti. THe First SUNDAY AFTER EASTER........ 


MisericorpiAS DomINI. THE SEconp SUNDAY AFTER EASTER.. 

JusiwaTE. THE THIRD SUNDAY AFTER EASTER .ccssccsssssscesssssseaces 

CANTATE. THE FourRTH SUNDAY AFTER EASTER icssccccosessessccosceccseee 
7 


8 CONTENTS 


RoGATE. THE FIrro SUNDAY AFTER EASTER csssssscsssscesscsesessesereece 
(THE ASCENSION OF CUR DLORD i. isdiccrcscscustestosshecenessnacceleasoee tenant 
EXAUDI. THE SUNDAY AFTER THE ASCENSION ssscccsssssscsscsecerseees 
THE FESTIVAL OF PENTECOST. WHITSUNDAY ciccscsscsssscsssssscsscoceores 
TE MONDAY IN (W HITSUN-WEBK) e.ccc.sccstcssecstetenpseadscorpentatuuusoseaes 
‘LHE PESTIVAL OF THE HOLY TRINITY. c,.ccecccssccescsseesatetricevon teases 


THE First SUNDAY AFTER TRINITY ...ccccccssssssscsescessess PAS ily. 
THE SECOND SUNDAY AFTER TRINITY ...cscscccsssssesssees A Side? 4, ss Een 
THE THIRD SUNDAY APTER RINTTY) <cccc..scesss-cssssavancearcaersrent ee a 
THE FOURTH SUNDAY AFTER TRINITY ciecccccccscsscscescssescercesee Sep * 
‘Tre Prrrig) SUNDAY HARTER > | RIN ITY \oisttesess-csccttece rae cae Nias 
(He SIXTH SUNDAY APTER URINITY |) idanccecetrctaeneere i RE 
THE SEVENTH SUNDAY AFTER TRINITY ...scccscscssscssceccens PRs Des 2 
THE EIGHTH SUNDAY. AFTER TRINITY ...0.cccsceocscessencctsccones Lieeieore 
THE NINTH SUNDAY AFTER TRINITY ...esccscsccssseees SPRANG S's Peale. oat 
aE TENTH (SUNDAY (APTER) CRINITY «cc scuaucteassean naneresetieee 
THE ELEVENTH SUNDAY AFTER TRINITY ...cccccsscssscrccscsccseccovscs psa 
THE TWELFTH SUNDAY AFTER TRINITY <.cccccscccossccsccssecoeesecers Pia x: 
THE THIRTEENTH SUNDAY AFTER TRINITY cisccccscccssccsscseses ited a 
THE FOURTEENTH SUNDAY AFTER TRINITY ciccccccccssssscecseeee MES SNe 
THE FIFTEENTH SUNDAY AFTER TRINITY .....ccccccscscsssscsscoccsseccescacscee 
THE SIXTEENTH SUNDAY AFTER TRINITY ..stescsccseeee naveauelbe eee Fiery: 
THE SEVENTEENTH SUNDAY AFTER TRINITY cicsccsccccsssscescssesceccecers nee 
THE EIGHTEENTH SUNDAY AFTER TRINITY wiccccccccscssssscssccscese ie MY 
THE NINETEENTH SUNDAY AFTER TRINITY .ccccccocssccsscccccessesonse Phe 
THE TWENTIETH SUNDAY AFTER TRINITY wicsccsccscscscossscsecscecese ict 
THE TWENTY-FIRST SUNDAY AFTER TRINITY ciccccccccccsscssssscessseceere : 
THE TWENTY-SECOND SUNDAY AFTER TRINITY wccsccscesseese uncon 
THE TWENTY-THIRD SUNDAY AFTER TRINITY ieee Pichi 33.' a 


THE TWENTY-FOURTH SUNDAY AFTER TRINITY ccscsccoccescocosssees 
THE TWENTY-FIFTH SUNDAY AFTER TRINITY cisccscscccssssess 
THE TWENTY-SIXTH SUNDAY AFTER TRINITY ceccccssceses 
THE TWENTY-SEVENTH SUNDAY AFTER TRINITY cecccssccscscscscssseess 


eeeeseccesosee 


73 
75 
77 
79 
81 
83 
86 
88 
90 
92 
94 
96 
98 
100 
102 
104 
106 
109 
112 
115 
Lig 
119 
121 
123 
125 
127 
129 
131 
133 
135 
137 
139 
141 


INTRODUCTION 


TO THE 


EPISTLES AND GOSPELS 


OF THE 


CHURCH YEAR 


THE FIRST SUNDAY IN ADVENT 
Epistle. Romans 13: 11-14 


The twelfth and thirteenth chapters in Romans contain 
practical exhortations setting forth, on the basis of God’s 
mercy in Christ, the believer’s obligations to his God, his 
Church, his fellow-Christians and his fellowmen. All these 
obligations are summed up in the great commandment of 
love (13:8-10). The first words of our lesson: “And that” 
(or better: “And this’), have reference to that command- 
ment. The lesson itself is an urgent appeal to the readers, 
to lead a consecrated life in view of the second coming 
of the Lord: the night is already far spent; the day of 
final salvation is nearer now than it was at the time when 
they first believed. 

The lesson is perhaps more appropriate for the second 
Sunday in Advent than for the first Sunday. Its main 
thoughts may be expressed as follows: The day is at hand; 
therefore: (a) let us rise and cast off the works of dark- 
ness; (b) let us walk honestly as in the day; (c) let us 
put on the Lord Jesus Christ. 

9 


10 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


Gospel. Matthew 21: 1-9 


The triumphal entry of Jesus into Jerusalem is of mo- 
mentous significance for His ministry: it brings matters 
to a crisis, and that is what the Lord Himself had intended. 

fe had been in Jerusalem many times before this: with 
His parents, His disciples, and also alone. But this time, 
the manner of His coming differs from His previous 
visits: it is a public declaration of His Messiahship. Jeru- 
salem is to know: “Behold, thy King cometh unto thee.” 
He is hailed as “the Son of David,’ and He accepts that 
title; He is pleased with His reception. 

Yet, His real majesty consists in His humility: it points 
to the cross: the way of the cross is His way to the throne. 
This gives us the answer to the question: How shall we 
receive our King? The answer is threefold: (a) We ree- 
ognize His majesty; (b) we accept Him as the King of 
our hearts; (c) we serve Him with gladness. <A close 
study of the text will show the manner in which this three- 
fold answer can be developed. 

At the threshold of a new Church Year, it behooves us 
to lift up our eyes unto Jesus, the author and finisher of 
our faith (Hebrews 12:2). He is the center of all our 
preaching and teaching, and this lesson is, therefore, a fitting 
prelude to the message of the Church. 


i 


THE SECOND SUNDAY IN ADVENT 
Epistle. Romans 15: 4-13 


The, lesson has only a remote bearing on the Advent 
message. It is from beginning to end hortatory, and it is 
addressed to the Roman Christians in the interest of peace ~ 
and harmony in their church. If we study the text from 
this point of view, we shail find the center of it in the 
seventh verse: ‘‘Receive ye one another, as Christ also 
received us to the glory of God.” 

However, as it may be desirable to emphasize the Advent 
message, the Old Testament promises, to which reference 
is made in this passage, may receive a fuller treatment in 
the light of the Apostle’s statement in Second Corinthians 
1:20: “All the promises of God in him are yea, and in 
him Amen.” Compare also the Lord’s sermon in the syna- 
gogue of Nazareth, especially His words: “This day is this 
scripture fulfilled in your ears.” (Luke 4:21.) 


Gospel. Luke 21: 25-36 


The second Sunday in Advent calls our attention to the 
second coming of the Lord. But the second coming of the 
Lord is only the consummation of His first coming. Our 
Christian life is, therefore, a life between the two Advents. 
It is important to bear this in mind, if the lesson is to be 
used for an Advent sermon, and not for a sermon on the 
Last Things. 

The lesson is unusually rich so that it is impossible to 
exhaust it in a single sermon. Moreover, the exegetical 
study of the text will bring to light certain difficulties, the 
most important of which revolves around the question 
whether this discourse of the Lord refers to His second 
coming or to the destruction of Jerusalem. Our answer 
to that question is that the words of the Lord have refer- 
ence to both events; for the destruction of Jerusalem is 

11 


12 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


one of the signs of the end; it foreshadows the Lord’s sec- 
ond coming. 

The close connection between the first and the second 
coming of the Lord will justify the theme: Our life in the 
light of the Second Advent; it is to be: (a) a life of 
joyful expectation; (b) a life of careful preparation.— 
Another division, more general in nature, would be: The 
Christian’s attitude to the future; it shall be one of hope- 
fulness (v. 28), of patience (v. 32), of watchfulness (v. 36). 


THE THIRD SUNDAY IN ADVENT 
Epistle. 1 Cor. 4: 1-5 


The Gospel lesson pictures to us a faithful servant of his 
Lord. In the Epistle lesson, Paul speaks of faithful min- 
isters of the Gospel. What is their work? The answer is 
given in the first verse: They are Christ’s attendants and 
stewards of God’s revealed mysteries. In both expressions 
individual gifts and qualifications are subordinated to the 
work that has been entrusted to them. The mysteries of 
God are identical with the truth revealed in the Gospel. 
Ministers (attendants) and stewards are persons to whom 
has been committed an important trust. 

How are ministers and stewards to be judged? Not 
according to their gifts, talents or achievements, but accord- 
ing to the measure of faithfulness with which they have 
attended to their work (v. 2). 

Who is to judge them? According to the Apostle, there 
are three courts of judgment before which men must appear: 
the court of public opinion, our own conscience, the judgment 
of the Lord. (a) Public opinion, the judgment of men, 
counts for something, but it counts least of all, and it may 
be altogether false (v. 3). (b) The judgment of our con- 
science is important, but it is not final (v. 4). (c) The 
final judgment will be passed upon us on the day of the 
Lord (v. 5). Let us do our work, conscious of His pres- 
ence, and certain of His coming. 


Gospel. Matthew 11: 2-10 


John the Baptist is the great Advent preacher of all times. 
He was the Lord’s forerunner who had been called to pre- 
pare His way. But is this particular incident of His life, 
which occurred after the close of his ministry, the best way 
to lead us to Christ? Here we see John in his human weak- 
ness. The question arises: Can such a man prepare for us 

13 


14 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


the way that leads us to Christ? We find the answer in 
our text. 

In the first place, John is in affliction. But in his great 
distress he turns to the Lord for help. In the second place, 
John may be a broken reed, but he is not a reed shaken by 
the wind; he has been true to his convictions. In the third 
place, Jesus does not excuse John; on the contrary, He warns 
him. But He does not tolerate a wrong impression of this 
truly great man. 


THE FOURTH SUNDAY IN ADVENT 


Epistle. Philippians 4: 4-7 

The keynote of the letter to the Philippians is joy (Bengel: 
Gaudeo; gaudete). It is also the keynote of this particular 
passage which describes the source, the nature and the fruits 
of that joy. 

1. The source of all Christian joy is referred to in the 
words: “The Lord is at hand” (v. 5). The nearness, or 
presence, of the Lord fills the believer’s heart with genuine 
joy. 

2. This joy is different from all other joy. It is not 
the joy of the world, but the joy of God’s children who are 
assured of their Father’s love. It is Advent joy; it is 
Christmas joy; it is joy “in the Lord” (v. 4). 

3. The fruits of this joy are: (a) a spirit of moderation 
(gentleness or forbearance) manifested towards all men; 
(b) absence of all anxieties (v. 6a); (c) a life in gratitude 
and prayer (v. 6b); (d) a heart filled with the peace of 
God (v. 7). 

Gospel. John 1: 19-28 


This Gospel is intimately connected with that for the 
third Sunday in Advent. But what a contrast between these 
two Gospels: there John in his affliction, here John in his 
glory; there John the forerunner, here John the witness- 
bearer. 

The testimony of John is twofold: it is a testimony con- 
cerning himself, and it is a testimony concerning Christ. 

1. The testimony concerning himself. Many thought and 
believed John to be the Christ. Why? John was not only 
a mighty preacher, but also a true prophet in the power and 
spirit of Elijah. But he solemnly declared and “confessed”: 
“T am not the Christ.” Christ is more than a prophet. Yet, 
although John is not the Christ, he is sent to prepare His 
way, and therefore his testimony concerning himself leads 

15 


16 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


to the testimony concerning Christ: “There standeth one 
among you.” v. 26. 

2. The testimony concerning Christ. Who is Christ, the 
Christ whom John proclaims? He is the “coming” man, the 
promised Saviour and Redeemer. John baptizes with water ; 
but Christ is the One who baptizes with the Spirit. John 
preaches “a baptism of repentance for the remission of sins” 
(Mark 1:4). In Christ there is forgiveness, life and salva- 
tion for all who believe. 


CHRISTMAS DAY. EARLY SERVICE 
Epistle. Titus 2: 11-14 


The lesson has no direct reference to the Christmas mes- 
sage. It is rather ethical, and urges us to lead a peaceable 
life in all godliness and honesty. But the Christmas note 
may be found expressed in the words of the eleventh verse, 
that God’s saving grace has appeared to all men. The Greek 
text brings out three points which are important, and may 
be emphasized in a Christmas sermon: (a) the grace of 
God is a saving grace (cw Tnpios: something that brings or 
produces salvation); (b) this saving grace has made its 
appearance (évrepavyn: the term has reference to a bright 
light that appears in the heavens and illuminates the dark- 
ness; cf. also John 1:5); (c) this saving grace is intended 
for all men. It is not difficult to connect these three points 
with the birth of the Saviour. If the entire lesson is to be 
included in the text, it may then be shown that the appear- 
ance of God’s saving grace in the person of Jesus Christ 
constitutes the strongest motive for a godly life. 


Second Epistle. Isaiah 9: 2-7 


This lesson is the second Epistle for Christmas Day in 
the Common Service Book. It contains one of the most 
beautiful and best known Messianic prophecies in the Book 
of Isaiah. It is an appropriate text for a Christmas sermon, 
particularly when more than one service is held. But the 
text must be treated in accordance with the day: that is, 
from the standpoint of fulfillment, not of prophecy; other- 
wise the sermon will be an Advent sermon, not a Christmas 
sermon. For this reason the historical circumstances of the 
text should be referred to only in so far as is necessary 
to bring out the fact that in the birth of the Christ-child, 
God’s promise of a Redeemer and Saviour has been fulfilled. 

17 


18 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


Gospel. Luke 2: 1-14 


Chronological, historical and critical questions, which may 
properly be discussed in connection with the exegetical study 
of this passage, have no place in a Christmas sermon. If 
mentioned at all, they must be treated only incidentally, and 
in such a way that the real Christmas message will not be 
obscured. 

The Gospel divides itself into two sections. Verses 1-7 
tell the story and circumstances of the Saviour’s birth. 
Verses 8-14 bring out the significance of His birth. 

1. God’s providence is seen in the events that lead up to 
the journey of Joseph and Mary from Nazareth to Bethle- 
hem, the city of David. Of still greater significance are 
the inn and the manger, since they depict extreme want and 
poverty, and thus illustrate the words of the Apostle in 
Second Corinthians 8:9: “Ye know the grace of our Lord 
Jesus Christ, that, though He was rich, yet for your sakes 
He became poor, that ye through His poverty might be rich.” 

2. The real Christmas message is contained in verses 8-14. 
An angel is God’s messenger. The message itself is one 
of joy: (a) real joy (good tidings, gospel) ; (b) great joy 
(yapav peyadnv); (c) universal joy (to all people). The 
ground of this joy is expressed in the words, that a Saviour 
is born (cwrp: preserver, rescuer from sin and its conse- 
quences). The result is that heaven and earth are again 
united and praise God who has done such wonderful things. 


CHRISTMAS DAY. LATER SERVICE 
Episile. Hebrews I: 1-12 


The Epistle for the later service on Christmas Day is an 
appropriate text for either Advent or Christmas. No trans- 
lation can give an adequate conception of the literary beauty 
of this passage, which is the fitting prelude to the entire 
Epistle to the Hebrews. The principal thought of the text 
is contained in the first two verses in which God’s revelation 
in the Old Testament is contrasted with His revelation in 
Christ. The main purpose of the text is to set forth the 
uniqueness and finality of God’s revelation in Christ. 

God has revealed Himself before Christ: He has spoken 
at sundry times and in divers manners to the fathers in the 
prophets and through the prophets. There is a divine revela- 
tion, beginning with the creation of the world and progressing 
through the history of God’s chosen people. But that revela- 
tion is not complete and final; it is a revelation in partibus, 
not in toto, while the revelation in Christ is perfect and final 
in every respect. 

If the text embraces the entire lesson, the main thought 
may be expressed in the theme: The superiority of God’s 
revelation in Christ: (a) He is superior to the prophets; 
(b) He is superior to the angels. 


Gospel. John 1: 1-14 


The Gospel for the later service on Christmas Day con- 
tains the greater part of the prologue to the Gospel of John. 
Therefore, it may be desirable to include also the last four 
verses of the prologue. But since it is impossible to treat 
the text exhaustively, it seems to be the better way to divide 
the lesson into sections. Verses 1-5 are a suitable text for 
Advent or Christmas. But it is not an easy text. Verses 6-9 
have reference to John the Baptist, and, therefore, belong 

19 


20 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


to the Advent season. Verses 10-18 may be treated as a 
whole, with the fourteenth verse as their center. But the 


fourteenth verse alone is also an excellent text for Christ- 
mas Day. 


THE SECOND CHRISTMAS DAY 


Epistle. Titus 3: 4-7 


The lesson emphasizes three things: (a) God’s kindness 
(xpnorerns) and love toward man (iAavOpwrria ) ; (b) the 
saving grace of baptism as a means of our regeneration 
(wadwyevecia) ; (c) the Christian hope of eternal life. The 
Christmas note is sounded in the third verse, particularly in 
the verb “appeared” ( ézrehavy : cf. Titus 2: 11 in the Epistle 
for Christmas Day). It reminds us of the words in the 
Christmas Gospel: “The glory of the Lord shone round 
about them,” and also of the words in John 1:4f: “In Him 
was life, and the life was the light of men, and the light 
shineth in the darkness.” God’s kindness and love for man- 
kind, as manifested in the birth of the Saviour, may be 
made the central thought of the sermon. 

If the entire lesson is made the basis of the sermon, the 
Christmas note can be brought out in the theme: Christ’s 
birth and our re-birth, and this theme may be developed as 
follows: 1. Christ’s birth is meant for our re-birth (Christus 
natus pro nobis must become Christus natus in nobis); 2. 
Our re-birth is effected in Holy Baptism, “the washing of 
regeneration”; 3. The saving power of Baptism must result 
in a new life of faith, love and hope. 


Gospel. Luke 2: 15-20 


The Gospel for the second Christmas Day is the continua- 
tion of the Christmas Gospel. It is a most appropriate text 
to be used at any Christmas service. The journey of the 
shepherds to Bethlehem can teach us how the Christmas mes- 
sage shall be received by us. We call attention to a few 
points which may be noted in the simple and beautiful lan- 
guage of Luke’s narrative: (a) The shepherds consulted 
together, and encouraged each other to go: some may have 

21 


22 EPISTLES AND GOSPELS OF THE CHURCH YEAR “ 


been more eager than others; (b) when they had decided to 
go, “they came with haste’ (because there was no time to 
lose), and they found (“‘seek, and ye shall find’); (c) when 
they had seen the child, “they made known abroad the say- 
ing’; (d) Mary kept all these things, the others merely 
wondered. 


THE FIRST SUNDAY AFTER CHRISTMAS 


Episile. Galatians 4: 1-7 


The entire lesson is important from the doctrinal point 
of view. Its selection for the first Sunday after Christmas 
was probably suggested by the Apostle’s statement in the 
fourth verse, that ‘when the fulness of the time was come, 
God sent forth His Son.” The general thought of the 
lesson pertains to the relation between Christ and the Law. 
The Law had its place in God’s plan of salvation until the 
coming of Christ. But its place was only temporary and 
preparatory. When Christ came, the reign of the Law came 
to an end: it had fulfilled its mission. The coming of 
Christ signifies the fulness of the time—the final revelation 
of God in the Son of God. The Son of God became man, 
He took upon Himself our human nature and fulfilled for 
us the whole will and law of God, that we might become the 
children of God. As God’s children by adoption, we have 
the spirit of His Son in our hearts, and this spirit teaches 
us how to pray and assures us of our inheritance in heaven. 

In view of the Christmas season, the main thoughts of 
the text may be grouped under the theme: What God gave 
us in Christ: (a) He redeemed us from the Law; (b) He 
adopted us as His own children; (c) He sent the spirit of 
His Son into our hearts. 


Gospel. Luke 2: 33-40 


A study of this Gospel must also include the preceding 
passage (Simeon’s Nunc Dimittis), which leads up to it and 
is bound up with it. Even then it is not an easy task to 
preach on this text and do justice to its contents. A very 
simple treatment, which may commend itself, but does not 
pretend to clear up all the difficulties, is suggested by the 
thought that here we see the Christ-child in the arms of His 
mother, and face to face with the child, Simeon and Anna, 

23 


24 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


the representatives of old age. As the Sunday after Christ- 
mas is also the last Sunday of the year, the relation of the 
Christ-child to those who are no longer children, but are ad- 
vanced in years, would be a proper theme: He is their salva- 
tion, their strength, their hope. 


THE CIRCUMCISION AND THE NAME OF 
JESUS (NEW YEAR'S DAY) 


Epistle. Galatians 3: 23-29 


The ecclesiastical significance of this day lies in “the Cir- 
cumcision and the Name of Jesus.” Both Epistle and Gospel 
refer to these facts, but have no relation to the beginning 
of the New Year. The Epistle for this day was chosen 
because circumcision was the initiation rite by which the male 
child in Israel was put under the law of Moses. But the 
law of Moses has been abrogated: it was “our schoolmaster 
to bring us unto Christ.’ Christians are no longer under 
the tutorship of the law. They are God’s free children by 
faith in Christ. In Christ all divisions and parting walls 
between men are abolished. 

The closing verses are the great climax of our Epistle, and 
inasmuch as the beginning of a new year has its own signifi- 
cance also for Christians, these verses (26-29) may be made 
the basis of a New Year’s sermon. 

The beginning of a new year shall remind us of our 
spiritual possessions: In Christ we are all one; in Christ we 
are all free; in Christ we are all equal. The same division 
may be used for a Reformation sermon. 


Gospel. Luke 2:21 


The Church as such does not recognize the calendar year 
in the order of her festival days. She numbers her days 
not by the sun and moon, but is guided in her course by 
the Sun of Righteousness. Yet it so happens that “the eighth 
day” after Christmas is also the first day of the year. The 
name Jesus is inscribed in golden letters over the portal of 
a new year. The significance of this name should be set 
forth in a sermon on the Gospel for the day. Three points 
may be emphasized: (a) His name is “a name which is 

2a 


26 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


above every name” (Phil. 2:9{); (b) His name gives us 
the assurance that the New Year will be an “acceptable year 
of the Lord” (Luke 4: 19; Isa. 61:2); (c) therefore, “what- 
soever ye do in word or deed, do all in the name of the 
Lord Jesus, giving thanks to God and the Father by Him” 
(Cob B47). 


THE SECOND SUNDAY AFTER CHRISTMAS 
Episile. 1 Peter 4; 12-19 


First Peter is a letter of “encouragement” (cf. 5:12, and 
also Hebr. 13:22). The Christians, to whom the letter is 
addressed, thought it strange that they should be persecuted 
for their faith. The greater part of te letter has reference 
to their condition, and, therefore, deals with the problem 
of Christian suffering—not suffering in general, but suffering 
for Christ’s sake, referred to in our text as “the fiery trial.” 
Suffering of this kind is, after all, nothing strange. It is a 
sure sign that we are “partakers of Christ’s sufferings” and 
shall therefore share also in His glory. Instead of being 
ashamed of our sufferings, or distressed in our minds, it is 
the proper attitude for us to commit our souls to the Lord 
who is faithful in all His doings and will keep us in His 
grace. | 

In the General Prayer we pray for “those who are in 
suffering for Thy name and for Thy truth’s sake.” That is 
the “fiery trial” to which Peter refers in our Epistle. The 
problem of suffering is as old as mankind; compare the 
Book of Job. There may be no theoretical solution of the 
problem. But for the Christian the problem is solved in 
the Cross of the Saviour. Theme: The fiery trial; (a) its 
nature (fellowship with the sufferings of Christ); (b) its 
purpose (to test our faith; to bring out the pure gold of 
our faith); (c) its fruits (joy and peace, endurance and 
hope). 


Gospel. Matthew 2: 15-23 


The Gospel falls into three parts: the flight into Egypt; 
the slaughter of the innocents; the return to Nazareth. Each 
part is connected with a prophecy: the flight into Egypt, with 
Hosea 11:1; the slaughter of the innocents, with Jeremiah 
31:15; the return to Nazareth, with prophecies culminating 

27 


28 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


in Isaiah 53. The dominant note in the Gospel is the 
thought that while the world persecutes the Saviour, God 
is with Him and protects Him until He has accomplished 
His work. The little children of Bethlehem, whose fate 
is bound up with the Christ-child, may be regarded as the 
first martyrs who have not died in vain and have not lived 
in vain, 


THE EPIPHANY OF OUR LORD 
Epistle. Isaiah 60: 1-6 


The Epistle is one of the few lessons taken from the 
Old Testament. It is a very excellent text for Epiphany 
Day. But it should be treated in the light of the New 
Testament. Epiphany is the manifestation of the Lord’s 
divine glory. The manifestation of the Lord’s glory, as 
revealed in our text, brings to us a threefold message: (1) 
“Thy light is come’: Christ is here; the gross darkness 
that covered the earth has vanished; (2) Therefore, “arise, 
shine”: let the light in; let Christ become the light of your 
soul; (3) “The Gentiles shall come to thy light”: they will 
come if we bring the light of the Gospel to them. 


Gospel. Matthew 2: 1-12 


The meaning of Epiphany is the manifestation of the 
Lord’s divine glory before the world. His epiphany is in 
reality a theophany (Augustine: Manifestatus est redemptor 
omnium gentium et solemnitatem fecit omnibus gentibus). 
In accordance with this view, the central thought of the 
Gospel may be found expressed in the words: ‘“‘We are 
come to worship Him” (v. 2), and also in verse 11: “They 
fell down and worshiped Him.” In developing this thought, 
three things may be noted: (a) the inner desire of the wise 
men, which starts them on their journey to Jerusalem; (b) 
the star that guides them until they find the child; (c) the 
realization of their hopes, expressed in the gifts of their 
grateful hearts. 


THE FIRST SUNDAY AFTER THE 
~ KPIPHANY 


Episile. Romans 12: 1-5 


The Epistle lessons for the first four Sundays in the 
Epiphany season are taken from Romans 12 and 13. The 
general character of these chapters is well known. They 
contain a summary of Paul’s Ethics. Nowhere else has 
the Apostle given such a full and complete description of the 
Christian life in all its directions, and there is hardly a single 
verse in these chapters that may not be used as a fruitful 
text for a sermon. The exegetical study of the text is 
important and will result for the student in an abundance 
of sermonic material. We confine ourselves to a brief anal- 
ysis of the text. 

The first two verses of chapter 12 are fundamental, and 
at the same time form the connecting link between the doc- 
trinal and the practical part of Paul’s Epistle to the Romans. 
Here the Apostle sets forth, on the basis of God’s mercies 
in Christ, the obligations of the believer to his God. These 
two verses may, therefore, be taken as a separate text. The 
next three verses (3-5) belong already to the second set of 
exhortations which deals with the believer’s obligations to his 
fellow-Christians. But; as the lesson includes these verses, 
the entire contents of our Epistle may be summed up as 
follows: The consecrated life; it is a life (a) dedicated to 
God; (b) separated from the world; (c) devoted to the ser- 
vice of our brethren. 


Gospel. Luke 2: 41-52 


The first two chapters of Luke contain Nativity stories 
which have no parallel in the other Gospels. They point 
to Mary as the source from which Luke received them. The 
last of these nativity stories pertains to the boyhood of Jesus. 
As a single episode it stands by itself, but is connected with 

30 


FIRST SUNDAY AFTER THE EPIPHANY 31 


the preceding by verse 40 and with the following by verse 
52. Verse 40 has reference to the first twelve years of the 
Lord’s life. Verse 52 covers the period from His twelfth 
to His thirtieth year. If both verses are included in the text, 
the meditation may lead to the theme: The ideal life of 
Jesus, and this theme may result in the following division: 
(a) A life of normal, natural growth; (b) a life of perfect 
inner harmony; (c) a life with God in the service of men. 

If the Gospel is treated in the light of Epiphany, it will 
reveal the glory of the only begotten Son of God in the child 
Jesus. His glory may be seen in three statements of the 
Gospel: (a) ‘The child Jesus tarried behind in Jerusalem” : 
what kept Him there was His love for the house and the 
Word of God; (b) His own words: “Wist ye not that I 
must be about my Father’s business” (or “in my Father’s 
house’): a revelation of His higher self-consciousness; (c) 
“He went down with them and came to Nazareth and was 
subject unto them.” 


THE SECOND SUNDAY AFTER THE 
EPIPHANY 


Epistle. Romans 12: 6-16 


It is impossible to treat this wonderfully rich and sug- 
gestive lesson exhaustively in a single sermon. It may, there- 
fore, be preferable to select only a few verses, or even a 
single verse, from the lesson. This can be done without 
violating sound exegetical or homiletic principles, since the 
exhortations are only loosely connected with each other. 
But the easier way is not always the more excellent way, 
and the present prevailing tendency, to select short texts 
and treat them without paying attention to the context, is 
not to be commended. Even with respect to this Epistle, 
it is possible, though it may seem difficult, to bring the 
various exhortations under one heading. The following 
meditation may be helpful to others. 

Paul describes the Christian life, and we all agree that 
it is a wonderful description. Let us suppose that a non- 
Christian would, for the first time, listen to such a descrip- 
tion. What would be his impression? Would he not be 
attracted by it? Would he not say: If that is the genuine 
Christian life, then it must be something great, something 
wonderful and beautiful. And let us further suppose that 
all Christians would actually live such a life, would that not 
be the greatest boon to Christianity? Thoughts of this 
kind may lead us to the theme: The beauty of a Christian 
life. Our text reveals this beauty in three ways: It is 
first the beauty of simplicity; it is then the beauty of rich- 
ness; it is finally the beauty of unselfishness. 

1. Paul’s description of a Christian life must appeal to 
all true Christians; for what he says is so natural and 
simple that they will at once understand him: it is the life 
of all the children of God; it is the life that has its roots 
in the inner life of the soul. 

32 


SECOND SUNDAY AFTER THE EPIPHANY 33 


2. But with the beauty of simplicity is also connected 
a beauty of richness. The inner life of the soul expresses 
itself in all directions. We may think of a tree with its 
rich foliage and its bountiful fruits (cf. Ps. 1:5; Ps. 92: 
i2-14). In whatever station or condition of life the Chris- 
tian may be—in joy or in tears, doing his own work or the 
work of the Lord, battling with the problems of life or 
engaged in the service of love—his life is always beautiful 
and attractive. : 

3. But the Christian life has a beauty that is altogether 
its own: it is the beauty of unselfishness, the beauty of a 
love that has been kindled by the love of Christ. 


Gospel. john 2: 1-11 


It is advisable to begin the study of this Gospel with 
verse 11, which contains the key to the entire Gospel: 1. 
Jesus manifested His glory; 2. His disciples believed on 
Him. The first statement explains the purpose of the mira- 
cle (or “sign’’); the second tells of its intended effect. 

1. How did the Lord manifest His glory? Three points 
may be noted: (a) He performed a miracle, a “sign” as John 
calls it; (b) He said to His mother: “My hour is not yet 
come’; (c) He was the bringer of joy, the giver of gifts 
that gladden the heart. 

2. Why did His disciples believe on Him? (a) It was 
the first of His signs which they witnessed; (b) His sign 
was to them not only a proof of His divine power, but 
also an outward indication of His divine mission; (c) as 
this sign was only the beginning of His signs, so their faith 
in Him was only the beginning of a faith that gradually 
increased (é« wiatews és miortwy). 


THE THIRD SUNDAY AFTER THE 
KPIPHANY 


Epistle. Romans 12: 16-21 


The Apostle’s exhortations with regard to the believer’s 
life and conduct reach their climax in this passage. ‘The 
key-thought of the text is in harmony with the Lord’s teach- 
ing in the Sermon on the Mount: Love your enemies. It 
is the royal way of Jesus and of all that are His true disci- 
ples. Yet, the Apostle seems to go a step farther: he 
teaches that it is the only way in which evil can be over- 
come (vs. 20b and 21). Is he not too optimistic about it? 
Is his belief in the ultimate victory of the good justified? 
Paul’s optimism is based upon his interpretation of the Lord’s 
death. The Cross of Christ is the means by which the 
greatest evil, sin with all its dire consequences, was over- 
powered. ‘This thought, although it is not expressed here 
in words, is the key to the heart of our text. With this 
thought in our mind, we may formulate the theme: The 
battle with evil; (a) the way of the world: to avenge, to 
pay back; (b) the royal way of Jesus: to heap coals of 
fire on the head of the enemy, and thus overcome evil 
with good. 


Gospel. Matthew 8: 1-13 


The two stories, which are combined in our Gospel, are 
typical examples of the Lord’s healing ministry (cf. Matt. 
4:23ff). Both emphasize (a) the Lord’s willingness to 
help, and (b) His supernatural power over the forces that 
destroy life. If the text takes in the entire Gospel, it may 
be shown how the Lord in these two typical examples of 
His healing ministry manifests His divine glory. But it 
is perfectly proper to divide the Gospel and make either 
the first or the second story the basis of the sermon. 

The story of the centurion is especially rich, and’ may 

34 


THIRD SUNDAY AFTER THE EPIPHANY 35 


commend itself because it brings out the nature and signifi- 
cance of true faith. Three points may be noted in connec- 
tion with the centurion’s faith: (a) it is the faith of a 
man who is outside of the covenant of Israel; (b) his faith 
is implicit trust and confidence in the word of the Lord 
(fiducia) ; (c) his faith is saving faith (fides salvifica; v. 13). 


THE FOURTH SUNDAY AFTER THE 
EPIPHANY 


Epistle. Romans 13: 8-10 


There are no exegetical difficulties connected with this 
text. Nor can there be any doubt about its central thought, 
which is expressed in verse 8: “He that loveth another (not 
himself, but tov érepov: the other man, his neighbor) hath 
fulfilled the law,” and also in verse 10: “Love is the fulfilling 
(or fulfillment) of the law.” The real difficulties lie in the 
question: Why is love the fulfillment of the law? We can- 
not answer that question unless we understand the nature 
of the law as well as the nature of love. The law demands; 
it threatens; it warns; it condemns; it is essentially without 
love. Love, on the other hand, is free; it knows in itself 
of no law, except the law of love, which is no external law, 
but an inner force. Yet, there is a higher unity in which 
love and law may become one. We see this oneness of love 
and law fully realized in the person of Christ. And they 
may become one in our lives if we put the love of Christ 
into the law. Then love will be the fulfillment of the law. 
Theme: Law and love: (a) law without love; (b) love 
without law; (c) law and love united. 


Gospel. Matthew 8: 23-27 


The stilling of the tempest in the sea (ceopds perhaps — 
suggests a tidal wave due to an earthquake and accompanied 
by a heavy wind) may be regarded as a manifestation of the 
Lord’s glory in three directions: (a) His words: “O ye of 
little faith” (oAsydrvoros ), put courage into the hearts of His 
disciples; (b) by rebuking the winds and the sea He dem- 
onstrated His power over the elements of nature; (c) “men 
marveled, saying, What manner of man is this?” 


36 


THE FIFTH SUNDAY AFTER THE 
EPIPHANY 


Episile. Colossians 3: 12-17 


The Epistle to the Colossians was written by the Apostle 
while he was a prisoner (1:24; 4:3; 4:18). But its two 
outstanding features are its christological statements and 
its emphasis on the inner life. Both of these characteristics 
are evident in this beautiful set of exhortations, which have 
their center in verse 16: “Let the word of Christ dwell in 
you.” Verses 12-15 may teach us what “the word of Christ” 
means. Verses 16-17 tell us how that word shall dwell 
in us. 

1. Paul’s exhortations in verses 12-15 are based upon 
the teachings of Jesus. We may, therefore, say that the 
word of Christ has reference (a) to the words spoken by 
the Master Himself. But we cannot separate the words 
of the Master from the example of the Master (b); notice 
especially verse 13. Finally, the word of Christ has also, 
and primarily, reference (c) to the Gospel itself: it is the 
word about Christ or “the word of the cross.” 

2. What shall we do with the word of Christ? The Apos- 
tle tells us: “Let the word of Christ dwell in you” (évoxeito 
refers to an intimate relationship) ; let it dwell first in your 
hearts (év vpiv ), then in your homes (“in all wisdom 
teaching and admonishing one another”), then in your wor- 
ship (“in psalms and hymns and spiritual songs singing 
gracefully and whole-heartedly to the Lord”), finally in your 
daily life (“do all in the name of the Lord Jesus’). 


Gospel. Matthew 13: 24-30 


The manifestation of the Lord’s glory, which is the domi- 
nant note in the lessons for the Epiphany season, seems to 
have no place in this particular Gospel. It may perhaps 
be found in the general truth, which is taught here, that 

37 


38 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


the kingdom of heaven will grow in spite of the tares which 
the enemy has sown among the wheat. As long as the 
kingdom is still in the growing stage, it is not yet perfect. 
This the disciples must realize in their future work of plant- 
ing the kingdom (cf. the parable of the Sower). ‘There 
will always be tares among the wheat. The question may 
be asked: How did the tares get there? The servants are 
told: “An enemy hath done this.” But it is more important 
to ask: What shall be done with the tares? The servants 
are inclined to root them up. But they are told: “Let both 
grow together until the harvest.” A separation will surely 
take place; but it will not take place until the harvest comes. 
Until that day arrives (the day of the Lord’s wapovaia), the 
disciples must learn to do their work (a) in faith, (b) in 
patience, (c) in hope. 


THE TRANSFIGURATION OF OUR LORD 
Epistle. 2 Peter 1: 16-21 


Critics have questioned the genuineness of Second Peter. 
But the internal evidence is excellent. The writer refers 
in several places to his intimate personal relations with Jesus. 
One of the most important references is found in this pass- 
age. In making known the power and coming of the Lord 
Jesus Christ ( dvvayus refers to the Lord’s resurrection, 
mapouvaltato His second coming), the writer did not follow 
“cunningly devised fables” (fictitious myths), but he spoke 
as an eye-witness of His divine majesty (peyadetoTns), He 
was present with Him on the mount of Transfiguration, and 
he heard the Father’s voice from heaven, saying: “Thou 
art my beloved Son.” That voice confirms the Messianic 
prophecies (Isa. 42:1; Ps. 2:7), and it makes the prophetic 
word so much surer. It is true that we are still waiting for 
the final manifestation of the Lord’s glory. But, in the 
meantime, we have the prophetic word as a “light that shineth 
in a dark place until the day shall break forth and the morn- 
ing star shall arise.’ We can trust in the prophetic word, 
for true prophecy is always the voice of the Holy Spirit. 

The reference to the Lord’s transfiguration is very defi- 
nite. But the central thought of the text has a wider scope. 
That thought may be expressed in the theme: The divine 
majesty of Jesus: (a) witnessed by His disciples; (b) con- 
firmed by God the Father; (c) attested by the prophets. 
Incidentally it may be noted that verse 21 refers to the 
inspirational character of the Old Testament prophecies. 


Gospel. Matthew 17: 1-9 


The story of the Lord’s transfiguration has its proper 
place on the last Sunday in the Epiphany season. The glory 
of the only begotten Son of the Father is manifested here 
as nowhere else in the Lord’s life. But it is a peculiar glory: 

a9 


40 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


it arises on the dark background of His Passion, and it 
anticipates His glorified state after the Resurrection. Both, 
His Passion and Resurrection, were still in the future. The 
intimate connection of this incident with the Lord’s Passion 
is brought out in the statement that it occurred six days 
after the memorable confession of Peter. The significance 
of the Transfiguration for the disciples 1s expressed (a) 
in the voice from heaven (especially in the words: “Hear 
ye Him’), and (b) in the vision of Moses and Elias, who 
disappear, while Jesus remains. As the King of Glory He 
will always abide with us. 


SEPTUAGESIMA SUNDAY 
Epistle. I Corinthians 9: 24—10:5 


The lesson divides itself into two parts, which are more 
or less independent of each other. The first part (9: 24-27) 
is the concluding section of the ninth chapter in which the 
Apostle sets forth his own conduct as an example of self- 
denying and self-sacrificing love. The second part (10: 1-5) 
is the introductory section of the next chapter in which he 
refers to Israel’s experience in the wilderness as a warning 
example for the Christians. 

The first part of the lesson will commend itself to most 
preachers. Here we have the Apostle’s own ideal of life 
under the figure of an athletic contest. His life has a defi- 
nite goal: he is striving for an incorruptible crown (cf. Phil. 
3:14f). The goal is within his reach. But in order to 
reach the goal and win the prize, he must forget all other 
things and devote himself to a life of self-sacrifice and 
service. Is Paul’s ideal of life our ideal? And are we 
willing to pay the price that he was willing to pay? 


Gospel. Matihew 20: 1-16 


The parable of the Laborers in the Vineyard is a master- 
piece of narrative. It divides itself into three sections (1-7; 
8-10; 11-15), of which the third brings the climax and 
contains the lesson of the parable. ‘The last verse (16) 
belongs properly not to the parable itself, but to its frame- 
work (cf. 19: 30). 

The first section of the parable tells of a householder who 
hires laborers at different hours of the day to work in his 
vineyard. With the first group he enters into an agree- 
ment; the second group receives the promise of fair treat- 
ment; no agreement or promise is mentioned when the other 
groups are engaged, but they doubtless understood that they 
would be treated fairly. 

41 


42 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


The next section of the parable brings two surprises: (a) 
in the payment of the wages, the usual order is reversed; 
(b) all laborers receive the same wages. ‘The first surprise 
simply leads up to the second; but the second surprise re- 
quires an explanation. 

The explanation is given in the form of a dialogue be- 
tween the householder and one of the dissatisfied laborers. 
Two points are emphasized by the householder: (a) no prin- 
ciple of justice has been -violated by him in the treatment 
of all his laborers; (b) his treatment of the last laborers is 
an act of purest kindness and generosity on his part, and as 
such it ought not to be begrudged by any one. 

The lesson of the parable is clear: it teaches the funda- 
mental truth, that the kingdom of heaven is essentially a 
kingdom of grace. God’s free grace is the only principle 
according to which he will deal with us. The lesson of the 
parable is, therefore, identical with Paul’s doctrine of free 
grace (sola gratia). At the same time, the parable makes 
it clear that in dealing with us according to His grace, God 
does not violate any principle of justice. 


SEXAGESIMA SUNDAY 
Epistle. 2 Corinthians 11: 19—12:9 


Second Corinthians is the most personal of all the letters 
that Paul has written. He wrote this letter not with pen 
and ink only, but with the blood of his heart (cf. 3:1ff). 
Our lesson is one of the high spots in his letter: from the 
literary point of view, it belongs to the genus majestaticum. 

The lesson is much too long to be treated exhaustively 
in a single sermon. However, if such an attempt is made, 
verses 16-18 of the eleventh chapter and verse 10 of the 
twelfth chapter should also be included. In that case, the 
introduction would have to deal with the historic condi- 
tions by which this outpouring of: Paul’s heart was occa- 
sioned, and it would lead to the theme: A survey of the 
Apostle’s life: (a) his Apostolic career (11: 16-33); (b) 
his inner life (12:1-6); (c) the source and secret of his 
strength (12:7-10). In his Apostolic career we note his 
travels with their hardships, privations and perils. In con- 
nection with the second point (b), the “visions and revela- 
tions” should be interpreted as the climax of his inner life 
or his communion with God in Christ. The last verses 
emphasize the grace of God as the source and secret of the 
Apostle’s strength, in spite of “the thorn in the flesh.” 

If only a part of this Epistle is chosen, we would suggest 
the last few verses (7-10), with the emphasis placed upon 
the all-sufficiency of God’s grace in Christ. What does God’s 
grace in Christ mean? It means, first of all, the assurance 
of God’s forgiveness, and this assurance is coupled with 
joy and peace in the heart of the believer. But God’s grace 
means more: it means also power and strength in the midst 
of weakness. | 

Gospel. Luke 8:4-15 


The parable of the Sower is of fundamental significance. 
It is recorded in the three Synoptic Gospels (Matt. 13: 1-23; 
43 


44 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


Mark 4: 1-20; Luke 8: 4-15), and it marks the beginning of 
the Lord’s parabolic teaching. It deals with the Word of 
God in its relation to the human heart. But it must not be 
overlooked that it stands also in close relation to the Kingdom 
of God. According to the Lord’s own interpretation, the 
parable was intended to teach the disciples “the mysteries 
of the kingdom of God” (cf. Matt. 13:10-17; Mark 4: 
10-14; Luke 8:9-10). Leaving aside all critical questions, 
we may say that there is a. twofold mystery connected with 
the kingdom of God: (a) the Kingdom of God is planted 
by the Word of God; (b) the Word of God has not always 
the same effect. With respect to these two points we must 
take to heart the Lord’s words: “He that hath ears to 
hear, let him hear.” 

The Kingdom of God is planted by the Word of God. 
There is no other way to establish it, to prepare for it: “A 
sower went out to sow his seed.”’ But the seed is sown for 
the purpose of bearing fruit. When will it bear fruit? 
Experience teaches us that it cannot bear fruit in a heart 
that is either indifferent, or without depth, or divided in 
its interests. If the word is to bear fruit in our hearts, 
we must (a) receive and keep it, and (b) nourish and 
cultivate it. 


QUINQUAGESIMA SUNDAY 
Epistle. 1 Corinthians 13: 1-13 


Paul’s great chapter on love—the New Testament song 
of songs—is a fitting introduction to the season of Lent. 
_ Although no reference is made in the lesson to Christ and 
His redemption, nevertheless, there is an inner connection 
between Paul’s description of love in this chapter and the 
word of the Cross. What love is and means, and what it 
can do, Paul has learned from no one but Christ (cf. Gal. 
2:20: “I live by the faith of the Son of God, who loved me 
and gave himself for me’). ‘There is no doubt that Paul 
wrote this chapter with his eyes fixed upon the Cross. And 
if we substitute for the abstract “love” (aydrn) the concrete 
and personal ‘‘Christ crucified” ( Xpicrov éctavpwpmeévoy,), we 
shall have before us a picture of love personified. 

The chapter falls into three parts, which are designed to 
show that the way of love is the royal way (cf. 12:31): (a) 
Love is indispensable; for without it all other gifts ( yapés- 
suata) become worthless (verses 1-3); (b) love is incom- 
parable; it surpasses all other Christian virtues; it has a 
sustaining power that will never wear out (verses 4-7); 
(c) love is imperishable; all other things pass away, but 
faith, love and hope, these three (they are also mentioned 
together in I Thess. 1:3 and Col. 1:4f), will abide. 

If a single verse is chosen, we would call attention to the 
seventh verse, where the omnipotence of love is described: 
Love beareth, believeth, hopeth, endureth—all things. We 
shall fully realize the truth of this statement if we look 
unto Jesus, the author and finisher of our faith, who for the 
joy that was set before Him endured the cross (Hebr. 12:2). 


Gospel. Luke 18: 31-43 


There can be no question why this Gospel was chosen 
for this particular Sunday: it prepares us for the Lenten 
45 


46 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


message. The Lord’s announcement of His Passion (His 
passio magna) is introduced by the significant words: “Be- 
hold, we go up to Jerusalem,” and the same words may be 
taken as a motto for the season of Lent which is before us. 
The evangelist tells us that when Jesus spoke to His disci- 
ples about His suffering and death, “they understood none 
of these things.” Do we understand the meaning of His 
Passion? The first part of our Gospel suggests to us two 
lines of thought that may lead us into a deeper and fuller 
understanding of the Lord’s Passion: (a) The prophecies 
to which Jesus refers culminate in the idea of a suffering 
Messiah who takes upon Himself the sins of His people; 
(b) the Son of Man, after giving His life, shall rise again 
and lead to perfection those for whom He died. 

The second part of our Gospel speaks of the healing of 
a blind man near Jericho. The Son of Man, on His way 
to the cross, is not thinking of Himself, but of others. The 
blind man who implores Him for mercy, receives his sight 
and follows Him, glorifying God. The story carries its 
own message with it. But it is not difficult to connect it 
with the first part of the Gospel. 


ASH WEDNESDAY. THE FIRST DAY OF 
LENT 


Epistle. Joel 2: 12-19 


Ash Wednesday marks the beginning of Lent. Its observ- 
- ance as a fasting day has been responsible for the choice 
of both lessons, the Epistle and the Gospel. 

Fasting was originally not a part of the normal religious 
life in Israel. Fasting days were observed only on extraor- 
dinary occasions: in times of great calamity and distress. 
In later times it became customary to fast twice in the week 
(cf. Luke 18:12). Jesus did not insist that His disciples 
should fast (cf. Mark 2: 18-22, particularly verse 19: “As 
long as they have the bridegroom with them, they cannot 
fast.’’). 

The lesson from Joel has reference to an extraordinary 
day of fasting. It is an impressive call to repentance. What 
God demands is not an external observance of certain rites 
and ceremonies, but true repentance: a change of heart and 
life, a turning away from sin and a sincere approach to 
God, that he may spare his people and be merciful to them. 
Joel’s message has the true prophetic ring; it is a message 
for us. 

Gospel. Matthew 6: 16-21 


Prayer, fasting and almsgiving were the three principal 
forms in which religion was practiced in the days of our 
Lord. They are all three referred to in the Sermon on 
the Mount (almsgiving, 6:2-4; prayer, 6:5-15; fasting, 
6:16-18). Jesus observed the insincerity and hypocrisy 
connected with the practice of religion (cf. 6:1) in these 
three forms: they were no longer an expression of the inner 
life, but had become purely external rites (opera operata), 
to which a meritorious value was attributed. He did not 
reject those forms. But He filled them with a new spirit. 
True religion is communion with God, and communion with 

47 


48 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


God as thé Father, in the sense in which all the disciples of 
Jesus possess and enjoy it, is the source of joy and peace. 
This is the new spirit to which Jesus makes reference in 
our text, and wherever this spirit prevails, there it will fill 
the existing forms with a new life and content, or it may 
even create entirely new forms (cf, Mark 2: 18-22), 


INVOCAVIT. THE FIRST SUNDAY IN LENT 
Epistle. 2 Corinthians 6: 1-10 


The Epistle for the first Sunday in Lent is wonderfully 
rich. ‘The greater part of it (3-10) refers to Paul’s own 
ministry, and has that intimate personal touch which is 
characteristic of the entire Second Epistle to the Corinthians 
(cf. also verse 11). It is an excellent text for an ordina- 
tion sermon, or an occasion similar to it. The first two 
verses are an appropriate text for Lent. But it must not 
be overlooked that they are closely connected with the last 
two verses of the preceding chapter. Taken together, these 
four verses (5: 20—6:2) constitute a most effective appeal, 
to be reconciled to God: (a) the work of reconciliation; (b) 
the word of reconciliation; (c) the time of reconciliation. 
The work of reconciliation is the basis of the appeal: it is 
not the work of men, but the work of God in Christ (cf. v. 
21, but also vv. 18 and 19). The word of reconciliation 
comes to us in the Gospel, which in itself is an urgent appeal, 
to be reconciled to God (cf. v. 20). The time of reconcilia- 
tion is now, as long as we have the opportunity to hear 
the Gospel (cf. especially v. 2, and note the significance 
of the Greek phrase xaipos evirpdodexT0s). 


Gospel. Matthew 4: 1-11 


The ancient Church has looked upon the Lord’s work 
of redemption as a battle with Satan. This view has been 
a determining factor in selecting the Gospels for the season 
of Lent. It explains why the story of the Lord’s temptation 
in the wilderness is placed before us on the first Sunday 
in Lent. It also suggests to us from what angle this Scrip- 
ture passage, which presents so many dogmatic difficulties, 
should be treated. 

If the Lord’s temptation, which followed so closely upon 
His baptism, was part of His divine mission, then we must 

49 


50 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


conclude that it was altogether unique. It is without analogy 
in our lives, and it is therefore a mistake to compare the 
three attacks of Satan to the three temptations that are men- 
tioned in 1 John 2:16 (lust of the flesh, lust of the eyes, 
and the pride of life). The three temptations of the Lord 
are essentially one; back of them lies the question, in which 
the Lord has felt the influence of a Satanic power: In what 
manner shall the Messiah accomplish His work of redemp- 
tion? In the struggle that came out of that question, the 
Lord has not wavered for a moment; He has resisted Satan’s 
attempts to suggest to Him a way that would lead Him to 
the throne without the cross. It would have been the way 
of human success, but it would have defeated God’s very 
plan and purpose. This was the real nature of the Lord’s 
temptation in the wilderness. But it was a temptation that 
came from without, not from within. It was a battle with 
Satan himself. And His victory over Satan, at the very 
outset of His ministry, gives us the assurance that we have 
in Him a merciful and faithful high priest who can help us 
in our temptations. 


REMINISCERE. THE SECOND SUNDAY IN 
LENT 


Epistle. 1 Thessalonians 4: 1-7 


The practical exhortations in First Thessalonians are based 
upon the oral instructions which the Thessalonian Christians 
had received from the Apostle while he was with them. He 
refers to those instructions in the words: “Ye have received 
of us how ye ought to walk and to please God.” ‘The nature 
of those instructions may be expressed in one word: Conse- 
cration. The church at Thessalonica was a Gentile Christian 
church. Idolatry and immorality were the two vices charac- 
teristic of heathenism. The same vices are found today 
among Christians. The appeal for a consecrated life is, 
therefore, always appropriate. But, instead of emphasiz- 
ing the negative side of a consecrated life, it is still more 
important to show the positive development of such a life 
in the formation of Christian character. Christian character 
is formed by habits into which we must grow, not by spas- 
modic efforts, but by daily repentance and faith. Two 
thoughts suggest themselves in our Epistle: (a) We know 
how we ought to walk and to please God; (b) therefore, 
let us abound more and more. 


Gospel. Matthew 15: 21-28 


The Church has chosen this lesson as the Gospel for the 
second Sunday in Lent because it illustrates the truth that 
the Son of Man came to destroy the works of the devil. 
But apart from that relation, the story of the Syrophceni- 
cian woman is of great significance. It is closely related to 
the story of the centurion (cf. Matt. 8:5-13). The Syro- 
phceenician woman and the centurion of Capernaum are both 
outside of the household of Israel. But, in each case, their 
faith overcomes all obstacles. And, in each case, the Lord 
Himself has commended such a faith. Of the faith of the 

51 


52 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


centurion Jesus said: “I have not found so great faith, 
no, not in Israel.’ To the woman of Canaan, He said: 
“OQ woman, great is thy faith.” What is the characteristic 
of the woman’s faith, by which she breaks down all bar- 
riers? It is its perseverance. By ter perseverance the 
woman of Canaan deserves a place in the hall of the heroes 
of faith in Hebrews eleven. 

Our Gospel would justify a theme like this: the victory 
of faith: (a) no victory without battle; (b) no battle with- 
out victory. 





OCUL}], THE THIRD SUNDAY IN LENT 
Epistle. Ephesians 5: 1-9 


Sermons on the Epistles must avoid the danger of moral- 
izing. It is easy to avoid that danger in this particular 
case if the significance of the first verse is fully compre- 
hended: “Be ye therefore followers (intra: imitators) of 
God, as dear children.” The highest ideal of a Christian life 
is set before fs in these words. The key to the verse is con- 
tained in the words: “As dear children.” If God is our 
Father, and we are His children, it is our duty and our 
privilege to imitate and follow him. The meaning is sub- 
stantially the same as that of the words in the Lord’s Ser- 
mon on the Mount: “Be ye therefore perfect, even as your 
Father which is in heaven is perfect” (Matt. 5:48). If 
we then ask the question how such an ideal can be realized, 
we shall find the answer in our text. Verse 2 calls our 
attention to the sacrifice of Christ, and admonishes us to 
“walk in love, as Christ also hath loved us.” The exhorta- 
tions in verses 3-9 are summed up in the words: “Walk as 
children of light” (v. 8). As love and gratitude are closely 
related, so light and holiness are almost synonymous terms. 
The life of God’s children is a life (a) in gratitude, (b) in 
love, (c) in holiness. 


Gospel. Luke 11: 14-28 


A special class of sufferers to whom the Lord devoted 
Himself in the course of His ministry of mercy is referred 
to in the Gospels as persons that were possessed of an evil 
spirit. The healing of such persons attracted wide attention, 
and brought the Lord into conflict with the religious leaders 
of His people. Such a scene is before us in our Gospel, 
which contains one of the most important and impressive 
discourses of our Lord with regard to this side of His 
healing ministry. In connection with the exegetical study 

53 


54 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


of our text, the parallel accounts in Matthew and Mark 
(Matt. 12: 22-30; Mark 3:22-27) should be carefully ex- 
amined. 

The homiletic treatment of our Gospel presents certain 
difficulties. But these are not as great as it may seem to us 
at the first glance. We remember that Christ came to destroy 
the kingdom of darkness. His power over Satan and the 
forces of darkness is demonstrated by the fact that He casts 
out devils. Those who.accuse Him of being in alliance with 
Beelzebub are the enemies of God in whose power and 
spirit Jesus is doing His work. The battle between the king- 
dom of God and the kingdom of darkness is still going on. 
Therefore it becomes our duty to place ourselves on the 
Lord’s side. There is no other choice: “He who is not 
with Me is against Me” (v. 23). These words of the Lord 
are the center of our Gospel. They sound like a clarion 
call to all who are indifferent or wavering, faint-hearted 
or discouraged. 


LAETARE. THE FOURTH SUNDAY IN 
LENT 


Episile. Galatians 4; 21-31 


j 


Paul’s Epistle to the Galatians is the Magna Charta of 
Christian liberty. Our lesson contains one of the arguments 
of the Apostle by which he endeavors to bring the Galatian 
Christians back to the true conception of the Gospel. The 
argument is based upon the story of Abraham’s two children: 
Ishmael and Isaac (cf. Genesis 16 and 21). Ishmael was 
the son of the bondwoman Hagar, and was born after the 
flesh. Isaac, the son of the freewoman, was given to Abra- 
ham by promise. The bondwoman and the freewoman pre- 
figure two divine covenants: the covenant of the law and 
the covenant of grace. The children of the bondwoman 
represent the Jewish Church (“Jerusalem which now is’’). 
The children of the freewoman are the believers, whose 
mother is that Jerusalem which is above (cf. also Heb. 
t2o22 and Rey. 21.2, 9f),. The argument. of the Apostle 
leads to the appeal (5:1) to stand fast in the liberty where- 
with Christ has made us free. 


Gospel. John 6: 1-15 


This Gospel is similar to the Gospel for the seventh 
Sunday after Trinity. Several critics believe that both 
accounts have reference to the same event. We do not share 
in that belief, but hold that John’s account refers to a dif- 
ferent occasion (cf. also Matt. 14: 13-21; Mark 6: 32-44; 
Luke 9: 10-17). At all events,-it is of great importance to 
note the difference between the Synoptic accounts and John’s 
account. John’s account of the feeding of the five thousand 
is the introduction to the Lord’s great discourse on Himself 
as the bread of life. If our Gospel is treated in the light 
of that discourse, there is no danger that the same lines of 

he 


56 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


thought will be followed in treating the Gospel for the sev- 
enth Sunday after Trinity. In other words, the emphasis 
must be laid on the symbolic significance of John’s account. 
The hungry people are a picture of the world, which is in 
need of the bread of life. Jesus came to satisfy that need: 
(a) He ws the bread of life; (b) He gives the bread of life; 
(c) He wants us to distribute the bread of life. 


JUDICA. PASSION SUNDAY 
Epistle. Hebrews 9: 11-15 


The Epistle to the Hebrews is one of the greatest literary 
_ documents of the Apostolic Church. Its doctrinal impor- 

tance ranks next to that of the Epistle to the Romans. But, 
because of its peculiar theological character, we would sug- 
gest that the student first make himself familiar with the 
general contents of the Epistle before he takes up the study 
of an individual passage. One of the central ideas in the 
Epistle is the high priestly office of the Saviour. That idea 
is underlying the Apostle’s line of thought in our text. The 
functions of the high priest culminated in the bloody sacri- 
fice, which he offered for the sins of the people on the Day 
of Atonement. Christ obtains eternal redemption for us 
by offering Himself for our sins. The contrast between 
the high priest of the Old Testament and the mediator of 
the New Covenant brings out two essential differences: (a) 
there the blood of goats and calves—here the precious blood 
of Christ; (b) there the purifying of the flesh—here the 
purging of the conscience. 

The central thought of the text is Christ’s work of 
redemption: (a) its nature; (b) its means; (c) its fruit. 
Its nature: His redemption is real, universal, eternal; its 
means: His own blood; its fruit: a life consecrated to the 
service of the living God. 


Gospel. John 8: 46-59 


The presence of Jesus in Jerusalem at the Feast of Taber- 
nacles, and His testimony concerning Himself, lead to a dis- 
putation with the Jews, the latter part of which‘is recorded 
in our Gospel. Jesus not only defends Himself against their 
charges, that He is a Samaritan and has a devil, but also 
repeats His testimony concerning Himself, and points to 
another testimony that is greater than His own: the testi- 

57 


58 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


mony of His Father who honors Him while they dishonor 
Him. But He is frequently interrupted, and finally they 
take up stones to cast at Him. 

The Gospel, as a whole, is unquestionably a difficult 
text. But if we take into consideration the name and char- 
acter of the Sunday, together with the Introit in which the 
psalmist appeals from the judgment of a misguided people 
to the higher judgment of the God of light and truth (cf. 
Ps. 43: 1ff), we may see in this disputation of Christ with 
the Jews (who represent the hostile world) a twofold appeal: 
(a) Christ’s appeal from the judgment of the world to the 
higher judgment of His Father; (b) God’s appeal in Christ 
to the world and to us. 


PALMARUM. THE SIXTH SUNDAY IN 
LENT 


Epistle. Philippians 2: 5-11 


The doctrinal significance of this famous passage must 
not obscure the fact that it has an altogether practical aim, 
which is clearly stated in the first verse: “Let this mind be 
in you, which was also in Christ Jesus.” If we consider 
our entire Epistle in the light of that introductory statement, 
we shall find that it is a most appropriate text for the begin- 
ning of Holy Week. It calls upon us to concentrate our 
thoughts on the mind of Christ, as His mind is revealed in 
Paul’s wonderful survey of His entire life—from heaven 
to earth, and from earth to heaven. Paul was perhaps less 
familiar with the details of our Lord’s life and ministry than 
his fellow-Apostles, who had been His companions for three 
years. But he understood the mind of Christ; he knew 
His heart, and that is, after all, the most important thing. 
He saw in the Lord’s whole life an example of self-denying, 
self-sacrificing love and faithful obedience to the will of the 
Father, an obedience “unto death, even the death of the 
cross.’ He saw in it a burning desire to serve and lay 
down His own life for the redemption and salvation of the 
world. “Let this mind be in you,” Paul says. The ques- 
tion is: How can the mind of Christ become our mind? The 
answer of our text 1s twofold: (a) Let us accept Him as 
our Saviour, together with all others who confess that “Jesus 
Christ is Lord”; (b) let us follow His example. 


Gospel. Matthew 21: 1-9 


The triumphal entry of Jesus into Jerusalem marks the 
beginning of His way to the cross (His passio magna). The 
significance of Palmarum demands that we treat our Gospel 
from a point of view which is in accordance with the general 
meaning of Holy Week. 

Be 


60 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


The Lord had been in Jerusalem on many other occasions. 
His coming at this time signifies His suffering and death 
on the cross. But, before laying down His life for the sins 
of the world, He makes a last and final appeal to His 
people: He proclaims Himself publicly and openly as the 
Messiah. His appeal is, apparently, not in vain: those who 
accompany Him, hail Him as the Son of David. But, only 
a few days later, He is crucified. Yet the Son of Man, lifted 
up on the cross, makes a stronger appeal to our hearts 
than the Jesus who came to Jerusalem, 


HOLY WEEK 
Mark 8: 31-33 


Holy Week brings us face to face with the suffering and 
death of the Lord. As we listen to the reading of the 
Passion History, we may ask: What is the meaning of it all? 
When Jesus Himself, after Peter’s glorious confession at 
Cesarea Philippi, began to teach His disciples, “that the 
Son of man must suffer many things,” Peter rebuked Him: 
he did not understand the Lord, nor did any of the other 
disciples understand Him. But Jesus said to Peter: “Thou 
mindest not the things of God, but the things of men.” 

The Lord’s Passion is a mystery. But it is a blessed and 
adorable mystery. And the New Testament gives us more 
than one key, so that we may understand that mystery. Such 
a key is given us in our text. The words of our Lord 
throw a threefold light upon His wia dolorosa: (a) The 
way of the Cross is God’s way, and because it is God’s way, 
it cannot end in darkness, but must lead out of darkness 
into light (via crucis—via lucis); (b) the way of the Cross 
is the way of perfect obedience, and, therefore, it is the 
way to absolute perfection; (c) the way of the Cross 1s 
the way of the “Son of man” who came to give His life 
a ransom for many. 


Mark 14: 60-6la 


When Jesus stood before the high priest, and was requested 
by him to give His answer to the charges of the false wit- 
nesses against Him, He “held His peace and answered noth- 
ing.’ This silence of Jesus, in the face of His accusers, 
is significant. It reveals a majesty that is altogether unique. 
What does the silence of Jesus signify? 

In what way does it reveal His majesty? If we concen- 
trate our thoughts on that question, we may find a threefold 
answer: (a) It is a majesty of perfect holiness: not only 

61 


62 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


the silence of innocence, but of the holiness of God, person- 
ified in Him; (b) it is a majesty of perfect love: not the 
silence of hatred, but of a love that breaks His heart in 
order that it may go out and embrace all men; (c) it is a 
majesty that consists in the perfect union of holiness and 
love: if we look upon the silent Jesus in His majesty, we 
realize our sins, but we also say to Him: I will not let Thee 
except Thou bless me. 


2 Corinthians £21421 


The last verses of this text bear close relation to the 
Epistle for the first Sunday in Lent. But the entire passage 
is one of the greatest texts for a sermon on Good Friday. 
In warmth of feeling and depth of thought, it has few equals 
in Paul’s Epistles. The only other passage to which it may 
be compared, and which it closely resembles, is Romans 
5: 1-11. And it may be of interest to note that in both 
passages, and nowhere else, the same Greek words (xatad- 
Adoow KaTahrayy) occur in which the central idea of our 
reconciliation with God through the blood of Christ is ex- 
pressed. 

The entire passage falls into three parts: 14-17, 18-19, 
20-21. Verses 14-17 speak of the love of Christ: His atoning 
death is the supreme manifestation of His love to us. Verses 
18-19 show “that God was in Christ reconciling the world 
unto himself.” Verses 20-21 entreat us: “Be ye reconciled 
to God.” The meditation will lead to a threefold division: 
(a) the love of Christ; (b) the love of God in Christ; (c) 
the appeal of God’s love in Christ to our hearts. 


EASTER SUNDAY. THE RESURRECTION 
OF OUR LORD 


Episile. 1 Corinthians 3: 6-8 


Paul is writing in a rather severe tone. And he had 
reasons for it. The Christians in Corinth boasted of their 
superior knowledge. But there were serious defects in the 
church, even with regard to the moral life. The fifth 
chapter of First Corinthians deals with a flagrant case of 
immorality, to which the church was wholly indifferent. Paul 
calls upon the Corinthians as a church to take action with 
regard to that case. He wrote his letter in Ephesus, and 
he expects that the letter will be delivered to the Corinthians 
about the time of the Jewish Passover. 

The references of the Apostle to the Jewish Passover are 
responsible for the selection of this lesson. If the lesson is 
used as text for an Easter sermon, the emphasis must be 
laid upon verses 7 and 8, in which the statement is made 
that “our passover also has been sacrificed, even Christ.” 
This theme wili justify the division: Therefore let us keep 
the feast (a) in Easter joy, (b) in Easter service (with 
the unleavened bread of sincerity and truth). 


Gospel. Mark 16: 1-8 


Each of the great festivals of the Church Year has its 
own message. Easter is the royal festival; it is “the day 
of the Lord” in a special sense. And, therefore, it has a 
message that is fundamental. This message is expressed 
in the words: Christ is risen. Whatever text may be chosen, 
the resurrection of our Lord must be the center and heart 
of the sermon. There are reasons to believe that our Easter 
Gospel is the oldest account of the Lord’s resurrection. It 
is, therefore, a most appropriate text, and it is written in 
that simple, but charmful, style which characterizes the story 
of Jesus in the Gospel of Mark. 

63 


64 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


Mark’s story of our Lord’s resurrection may be divided 
into two parts. Verses 1-4 picture to us the faithful women 
on their way to the sepulchre: their undying love for the 
Lord; the sadness of their hearts; their anxiety about the 
stone. Verses 5-8 have their center in the message of the 
angel: “Ye seek Jesus of Nazareth, which was crucified: 
he is risen.” Here we have the Easter message, which 
must be made prominent in the sermon. The significance of 
this message can be explained if the story of our Gospel 
is used to show: (a) What we would miss if Christ had 
not risen: His death would be the end of His life; He would 
not be our Saviour; we would have no hope; (b) what the 
Easter message really means: Christ lives; He is our 
Saviour; our faith in Him rests upon a sure foundation; 
we can serve Him in newness of life. 


MONDAY AFTER EASTER 
Episile. Acts 10: 34-41 


Luke has incorporated in the Book of the Acts several 
of Peter’s sermons that are typical examples of the Apos- 
tolic preaching. In all of these sermons the resurrection 
of our Lord has a prominent place. The Epistle for the 
Monday after Easter is no exception. It contains the 
greater part of the sermon that Peter preached in the house 
of Cornelius at Caesarea. The sermon, which gives a brief 
account of the Lord’s ministry, is not only leading up to His 
resurrection, but also shows that the Apostles have regarded 
themselves primarily as witnesses of His resurrection. 


Gospel. Luke 24: 13-35 


The story of the two disciples on their way to Emmaus 
is a masterpiece of narrative, and an excellent text for a 
later service on Easter Sunday. By simply following the 
text, the story can be used to show how the risen Lord 
leads His disciples to a living Easter faith: (a) He draws 
near to them on their way; (b) He listens to their sad 
story; (c) He opens to them the Scriptures, and expounds 
unto them in all the Scriptures the things concerning Him- 
self ; (d) He reveals to them His presence; (e) He vanishes 
out of their sight; (f) He abides with them, and with us, 
forever. 


65 


QUASI MODO GENITI. THE FIRST SUNDAY 
AFTER EASTER 


Epistle. 1 John 35: 4-12 


The first Sunday after Easter, also called Dominica mn 
Albis, was of special significance for the Catechumens of 
the Church. Its Introit and name are taken from 1 Peter 
2:2, the beginning of the baptismal lesson in the ancient 
Church. Tone and contents of our Epistle are in harmony 
with that lesson, as well as with the peculiar character of 
this Sunday. 

Our Epistle requires close and careful study. It has a 
Trinitarian coloring; but the student should note that the 
words referring to the three witnesses in heaven (the so- 
called comma Johanneum) in vv. 7 and 8, are not genuine, 
but represent an ancient gloss. The student will also find it 
helpful if he will read the context and examine some of 
the fundamental Johannine terms. ‘The leading thought of 
the text may be expressed in the statement that faith in 
Jesus Christ, the Son of God, is the source of a new life. 
This thought is developed in a twofold direction: (a) faith 
is a new birth; (b) faith is the power that conquers the 
world. Special emphasis is laid upon the testimony of the 
Holy Spirit in the heart of the believer, as well as in the 
life of the Lord. Water and blood (v. 8) refer to the Lord’s 
baptism and His death: The Holy Spirit was present when 
Jesus was baptized, and by the power of the Holy Spirit 
He was raised from the dead. The Spirit is God’s witness 
concerning His Son, and the same Spirit is also God’s wit- 
ness in us. He is the power of a new life, and, therefore, 
also the power that overcomes the world. 

If we look upon our Epistle in the light of Easter, the 
following division may commend itself: The victorious life; 
it is (a) rooted in God, (b) faith in the Son of God, (c) the 
power that conquers the world. 

66 


se 


FIRST SUNDAY AFTER EASTER 67 


* Gospel. John 20: 19-31 


The Gospel for the first Sunday after Easter relates two 
appearances of the risen Saviour before His disciples: the 
first, on the day of His resurrection; the second, a week 
later. It is advisable to treat them separately. If the first 
appearance is made the basis of the sermon, the center of 
the text may be found in the words: “Peace be unto you.” 
It is significant that the Lord greeted His disciples twice 
with the same words. A study of the text will show that 
the first time His greeting is intended for the disciples per- 
sonally (vv. 19-20), while the second time His greeting intro- 
duces the instructions which they receive (vv. 21-23). This 
would suggest a twofold division: (a) Peace is the Lord’s 
own Easter gift to His disciples; (b) they receive this gift 
not only for themselves, but also for others. 

The story of Thomas (vv. 24-29) is very rich and sug- 
gestive. It is the story of a man who had lost his way, 
but found his way back to the Lord. Thomas was not 
with the other disciples when Jesus came (v. 24). He had, 
for the time being, withdrawn from their fellowship. Why? 
The answer may be found in John 11:16 and 14:4-5: 
Thomas was sincere, but of a gloomy disposition; he wanted 
to be alone. But the disciples went after him; the Lord 
revealed Himself to him; and Thomas confessed: “My Lord 
and my God.” 


MISERICORDIAS DOMINI. THE SECOND 
SUNDAY AFTER EASTER 


Epistle. 1 Peter 2: 21-25 


The relations of Jesus to His disciples were not only the 
relations of a teacher to his pupils, but also those of a shep- 
herd to his flock. Peter has learned from the Lord Him- 
self what it means to be a faithful pastor and shepherd. 
This is reflected in his entire First Epistle, which abounds 
’ in references and allusions to the Lord’s example and His 
words. The Apostle is deeply concerned about the spiritual 
condition of his readers. He sympathizes with them in their 
sufferings, but he admonishes them to follow Christ’s exam- 
ple, and bear their sufferings with patience. This is also 
the central thought of our lesson. Christians are followers 
of Christ. Suffering for Christ’s sake is part of their call- 
ing. Speaking of Christ’s example, the Apostle shows (a) 
that Christ suffered for us, (b) that He suffered patiently, 
(c) that He is now the Shepherd and Bishop of our souls. 


Gospel. John 10: 11-16 


The last words of the Epistle for this Sunday are an echo © 
of the Gospel in which the Lord speaks of Himself as the 
Good Shepherd, and this discourse of our Lord in John 10 
reminds us of the parable of the Lost Sheep in Luke 15. 
The Gospel is so clear and perspicuous that it is not neces- 
sary to go into details. It gives us an opportunity to lay 
before the congregation the entire work of the Saviour under 
the figure of the shepherd, according to the three’ chief 
functions of the Good Shepherd, which are indicated in the 
text: (a) He gives His life for the sheep; (b) He knows 
His sheep; (c) He gathers them into one fold. 


68 





JUBILATE. THE THIRD SUNDAY AFTER 
KASTER 


Epistle. I Peter 2: 11-20 


The first two verses of our Epistle (vv. 11 and 12) are 
the introduction to the second set of exhortations (2: 11— 
3:7) in the letter, in which the Apostle urges his readers 
to “have their conversation (general conduct and behavior) 
honest among the Gentiles” (v. 12). The next verse (13) 
is of a general nature, and the verses that follow apply the 
general exhortation to various human institutions referred 
to in verse 13 as ordinances of man. As such human insti- 
tutions our Epistle mentions the powers of the civil gov- 
ernment, and the institution of slavery. As the Apostle 
is writing to Christians who live in the eastern part of the 
Roman Empire, the “king” stands for the Roman Emperor. 

The exhortations of our Epistle may be summed up in the 
words of the General Prayer: “That we may lead a quiet and 
peaceable life in all godliness and honesty.” The text would 
justify the following division: The godly life of a Christian 
in this world: (a) its motive; (b) its norm; (c) its aim. 
Its motive is God’s love by which we are assured of our 
citizenship in heaven. Its norm is God’s will as it 1s con- 
tained in His Word. Its aim is the glorification of God’s 
name. 


Gospel. John 16: 16-23 


Several of our Gospels for the Sundays after Easter are 
taken from the Farewell Discourses of our Lord in the 
Gospel of John. As our Gospel is the first of these lessons, 
it is advisable that the general character and contents of 
the Farewell Discourses be studied before the exegesis of 
an individual section is taken up. 

The keynote of our Gospel is joy. But it is a joy that is 
altogether different from the joy of the world. The disci- 

69 


70 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


ples shall experience that joy when they see the Lord again 
after His resurrection. But before their hearts can be filled 
with joy, they must have sorrow “a little while.” Yet their 
sorrow shall be turned into joy, and their joy shall last 
forever. 

As the experience of the disciples is the experience of all 
believers, the central theme of Christian joy, which is the 
keynote of our Gospel and also of this Sunday Jubilate, 
may be developed in a threefold division: It is (a) joy born 
out of deep sorrow, (b) joy in the risen and living Saviour, 
(c) joy that will last forever. 


CANTATE. THE FOURTH SUNDAY AFTER 
KASTER 


Episile. James 1: 16-21 


The Epistle of James is the first in the collection of the 
General Epistles. It was written by James, the “brother of 
the Lord,” who was at the head of the church at Jerusalem, 
and was highly respected by Jews and Christians alike because 
of his righteous life. The Epistle is distinguished by its 
deep moral earnestness, as well as by its simple, but forceful 
language. 

Our lesson sets forth the central place of the Word of 
God in our lives. Of the many good gifts that come down 
from the Father of light, His Word, the word of truth, is 
the greatest and best gift. It is the means of our regenera- 
tion (v. 18); it has the power to save our souls (v. 21). 
What shall be our attitude to this “implanted word’ (the 
Aoyos éuduTos )? First of all, we must receive it with 
meekness (€v mpavrnt dé€acGe, v. 21). Then it will bear 
fruit in our life. (The student may note the Greek word 
déyvouat, which means “receive” in the sense of ‘“‘welcome”.) 


Gospel. John 16: 5-15 


The last three Sundays after Easter look already forward 
to the Pentecostal season. The Gospel for the Sunday 
Cantate reflects this point of view: it has been selected 
because of its relation to the message of Pentecost. 

The hearts of the disciples were filled with sorrow because 
of His statement that He would soon leave them. Yet 
Jesus tells them: “It is expedient for you that I go away.” 
Whatever His departure may mean to Himself, to His dis- 
ciples it is of great benefit and advantage (cupdéper dpiv 
v. 7) :it prepares the way for the coming of the “Comforter.” 
Two questions will arise: (a) Who is the Comforter? (b) 

71 


72 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


What is the nature of His comfort? These two questions 
are answered in our text. With regard to the first point, 
it may be noted that the Greek word for “Comforter” 
TapakdnTos) may be translated also with “Helper” or “Ad- 
vocate”: it refers to a person who pleads and intercedes 
for another person. Our Gospel describes him as the Spirit 
of truth, who proceedeth from the Father and the Son. In 
regard to the second point, the Comforter’s mission may 
be noted: He shall lead us to Christ, and glorify Christ 
in our hearts. The Gospel may also be made the basis of 
a sermon on the threefold office of the Holy Spirit: (a) 
to convict of sin; (b) to guide into all truth; (c) to glorify 
Christ. 


\ 
2 


ROGATE. THE FIFTH SUNDAY AFTER 
EASTER 


Epistle. James 1: 22-27 


This Epistle is the continuation of the Epistle lesson for 
the preceding Sunday. Both deal with the Word of God. 
But, while the Epistle for the Sunday Cantate sets forth the 
nature and significance of the word itself, our Epistle 
urges us to have the proper attitude to the word. What 
shall we do with the word? Of course, it is our first and 
primary duty to hear the word. But let us not be hearers 
only; that is to say: let us not be forgetful hearers. Let 
us be doers of the word. When are we doers of the word? 
There is one thing that the word demands of all hearers: 
Repent and believe. True religion is, first of all, a life in 
daily repentance and faith. Repentance and faith then lead 
to a life in holiness and love. 


Gospel. John 16: 23-30 


Rogate Sunday is the Sunday of prayer. The Lord’s 
Farewell Discourse in the Gospel of John teaches us that a 
new epoch in the prayer-life of His disciples was to begin 
on the day of Pentecost. He had already taught them how 
to pray. In His teachings, recorded in the Synoptic Gospels, 
the subject of prayer has an important place. Some of the 
most beautiful parables deal with prayer, and are meant to 
be an encouragement to prayer. The disciples had received 
from Him that model prayer which is known to us as the 
_Lord’s Prayer. But there is something new to be revealed 
to them with regard to their prayer-life as soon as the 
promises connected with the coming of the Comforter are 
fulfilled: “Whatsoever ye shall ask the Father, He will give 
it you in My name.’ What is meant by the prayer in the 
name of Jesus? It is not a formula to which any magical 

73 


74 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


power is.attached. The prayer in the name of Jesus is (a) 
the prayer of all who believe in Jesus as their divine Lord 
and King (cf. 1 Cor. 1:2 and Phil, 2:9-11). It is then 
(b) the prayer that is based upon the merits of Christ. 


THE ASCENSION OF OUR LORD 
Epistle. Acts I: 1-11 


Luke has recorded the Lord’s ascension in two places: 
at the end of His Gospel, and at the beginning of Acts. 
That is significant: it expresses the two viewpoints from 
which the ascension of our Lord may be considered. His 
ascension into heaven is, in the first place, the crowning of 
His life and life’s work on earth: having finished His work, 
He can now return to the Father. In the second place, His 
ascension is the beginning of a new and higher form of His 
life and activity, which will not end until He returns as the 
King of Glory to judge the quick and the dead. 

Luke’s account in Acts is very comprehensive; and as the 
language is somewhat involved, a careful exegetical study of 
the text should precede the meditation. We give a brief 
analysis of the passage. Verses 1 and 2 refer back to 
Luke’s Gospel. Verse 3 sums up the Lord's relations with 
the disciples during the forty days after His resurrection. 
Verses 4-8 refer to a conversation between Jesus and the 
disciples on the day of His ascension “while he ate with 
them” (ovvarsGopevos, v. 4). Verses 9-11 describe what took 
place on the Mount of Olives (cf. v. 12). 

The essential features of our text can all be touched upon 
if we think of our exalted Lord as the King of Glory Who 
(according to the statements in the Nicene Creed) (a) as- 
cended into heaven, (b) sitteth at the right hand of the 
Father, (c) shall come again with glory, and (d) Whose 
kingdom shall have no end. 


Gospel. Mark 16: 14-20 


The original Gospel of Mark breaks off with the eighth 
verse of the sixteenth chapter. The present ending to the 
Gospel (vv. 9-20) is an appendix, which was added to it 

75 


76 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


at a later time. The pulpit is not the proper place to dis- 
cuss critical questions. However, the retention of our lesson 
as the Gospel for the day may be justified by the fact that 
its contents are in full harmony with similar statements, 
which are found in the other Gospels and in the Book of 
the Acts. Verses 14-18 have their source in Luke 24: 36-49 
and John 20: 19-23. Verse 19 is based upon Luke 24: 50-53 
and Acts 1:4-11. The statement in verses 15 and 16 is 
fully covered by Matthew 28:18-20. At all events, whether 
the lesson from Mark, or another passage, is chosen, our 
Lord’s glorious ascension into heaven must be the center of 
the sermon on this day. And whatever the division may 
be, the sermon should make clear the significance of our 
Lord’s ascension (a) for Himself, (b) for us. 


/EXAUDI. THE SUNDAY AFTER THE 
ASCENSION 


Epistle. I Peter 4: 7-11 


The Epistle for the Sunday Exaudi contains a series of 
practical exhortations couched in that warm-hearted tone 
which is characteristic of the entire First Epistle of Peter. 
These exhortations are introduced by the statement that “the 
end of all things is at hand” (v. 7a). The nearness of 
Pentecost gives all those exhortations a special significance, 
and this is true to a remarkable degree of the first exhorta- 
tion: “Be ye therefore sober and watch unto prayer.” The 
days before Pentecost were days of waiting for the disciples. 
They were waiting for the fulfillment of the Lord’s prom- 
ises. Days of waiting are very often days of anxiety. For 
the disciples they were days of fervent prayer. But prayer 
demands concentration, a spirit of preparedness, of soberness, 
of watchfulness. The exhortations that follow have their 
center in the idea of brotherly love and mutual service. The 
passage closes with an impressive doxology. We prepare © 
ourselves for the coming of the Comforter by a life (a) 
in prayer, (b) in brotherly love, (c) in mutual service to the 
glory of God. 


Gospel. John 15: 26—I16: 4 


The name of this Sunday Evaudi has been taken from 
the first word of the Introit (Psalm 27: 7-9). It is expres- 
sive of the attitude of the disciples in the days between the 
Ascension and Pentecost. The disciples were waiting for 
the fulfillment of the Lord’s promises. His promises cul- 
minate in the sending of the Paraclete. Our Gospel sets 
forth the mission of the Paraclete: “He shall testify of Me.” 
But the Paraclete shall not be the only witness, for the Lord 
says: “Ye also shall bear witness, because ye have been with 

77 


78 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


Me from the beginning.” ‘To understand the full significance 
of these words, we must know that there is an inner con- 
nection between the testimony of the Paraclete and the tes- 
timony of the disciples. In its last analysis, it is one and 
the same testimony: (a) im the disciples, (b) through the 
disciples. ‘The Paraclete, the Spirit of truth, makes the dis- 
ciples sure of the truth so that they can proclaim it in power 
(cf. 1 Thess. 1:5). This will also explain why they shall 
experience persecution: they proclaim the truth; the truth 
is the word of the Cross, and the preaching of the Cross is 
foolishness to the world (cf. 1 Cor. 1: 18ff). 

The heart of our Gospel may be found in the words: 
“Ye shall bear witness.” Undoubtedly, these words are 
primarily addressed to the disciples who had been with the 
Lord “from the beginning.’”’ But the words have also a wider 
meaning. The true witness is the Holy Spirit Himself, 
and if we accept his testimony, which comes to us through 
the word, we shall also be witnesses. It is not only a duty, 
but also a privilege. But, in bearing witness, we must also 
be prepared to suffer for His name and His truth’s sake. 


THE FESTIVAL OF PENTECOST. 
WHITSUNDAY 


Epistle. Acts 2: 1-13 


The Church’s message for the day of Pentecost is based 
upon the Epistle rather than upon the Gospel for the day. 
(This message centers in the outpouring of the Holy Spirit, 
which marks a new epoch in the history of God’s revelation, 
and the beginning of a new life for all mankind. Pentecostal 
sermons are, admittedly, the most difficult sermons to preach. 
Besides, the text itself presents peculiar difficulties. It is, 
therefore, important to note the essential points: (a) The 
attitude of the disciples (v. 1); (b) the outpouring of the 
Holy Spirit upon the disciples (v. 4); (c) the manifesta- 
tion of the Holy Spirit (v. 11). 

(a) The attitude of the disciples was one of prayerful 
waiting. They were waiting for a new revelation of the 
Saviour’s glory, by which they were to be endowed with 
power from on high. They trusted in the Lord’s promises, 
and prayed for their fulfillment. 

(b) The disciples are not disappointed: the Lord fulfills 
His promise to them. He sends them the Holy Spirit: 
the Spirit of promise, of life, of power. He sends him ac- 
companied by external signs. But He sends him into their 
hearts: the new life comes from above; it is God’s creation, 
and it has its beginning in their hearts. 

(c) The new life of the Spirit begins in the hearts of the 
disciples ; but it does not end there: it breaks forth and mani- 
fests itself in the message which the disciples proclaim. They 
become witnesses, and speak in tongues “the wonderful works 
of God” (Ta peyanreta Tod Geod, magnalia Dei). 


Gospel. John 14: 23-31 


The promises of Jesus in the Gospel of John culminate 
in the promise that He will send them the Comforter, the 
79 


80 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


Helper, the Advocate. That promise was fulfilled on the 
day of Pentecost. For this reason our Gospel has been 
selected as the Gospel for the day. But the study of our 
Gospel has to take into consideration the preceding verses, 
especially the question in verse 22: “Lord, how it is that 
Thou wilt manifest Thyself unto us, and not to the world?” 
The answer of Jesus makes it clear that He will manifest 
Himself to the disciples by sending them the Comforter. A 
comforter is a helper. In what way shall the promised Com- 
forter help and assist the disciples? If we follow our text, 
we may point out three ways in which the Comforter shall 
accomplish his work: (a) He shall pour into their hearts 
a love that is greater than the love which they have now; 
(b) He shall fill their hearts with a peace which the world 
cannot give; (c) He shall give them courage to go forth 
and do His will. 


THE MONDAY IN WHITSUN-WEEK 
Epistle. Acts 10: 42-48 


The Epistle for this day consists of two parts. The 
first part (vv. 42-43) is the conclusion of the sermon which 
Peter preached in the house of Cornelius at Ceesarea (cf. 
the Epistle for the Monday after Easter). The second 
part tells of the effect of Peter’s sermon on those that were 
present: “The Holy Ghost fell on all them which heard 
the word.” The entire scene is a repetition of the miracle 
on the day of Pentecost, with this difference that the hearers 
in the house of Cornelius are Gentiles. The lesson empha- 
sizes the fact that the gift of the Holy Spirit is not con- 
fined to the chosen people of Israel, but is intended for 
all who repent and believe in the Gospel. 


Gospel. John 3: 16-21 


The third chapter in the Gospel of John contains the con- 
versation of Jesus with Nicodemus. The first fifteen verses 
of that chapter are the Gospel for Trinity Sunday. It is 
a question whether the verses that follow (16-21) are part 
of that conversation, and therefore ipsissima verba Domini, 
or a monologue of the evangelist. For the homiletical treat- 
ment of the text, the question is of no importance; for, in 
the higher sense, the words of the evangelist are also words 
of the Lord Himself. The first verse of the text is so 
comprehensive, and so well known, that it seems not neces- 
sary to make further comment on it here. But it may not 
be out of place to point to the close connection of this 
verse with the verses that follow. Faith in Jesus, the only 
begotten Son of God, is the door to eternal life. Eternal 
life is not only the believer’s hope, but his present possession. 
On the other hand, unbelief leads to condemnation; in fact, 
it is condemnation already, because he who does not believe 

81 






82 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


iF F 
has shut the only door that leads into light and life: he 
remains in darkness. Christ is the light of the world; He 
came to illuminate the darkness; but “men loved darkness 
rather than light, because their deeds were evil” (cf. 1:5). 


THE FESTIVAL OF THE HOLY TRINITY 
Epistle. Romans 11: 33-36 


The Festival of the Holy Trinity marks the end of the 
first half of the Church Year. If we look back upon the 
way that is behind us, we may well sing a song of praise 
to the glory of the Triune God, Father, Son and Holy 
Ghost, for His wonderful works. Such a song of praise, 
a solemn doxology, we have before us in the Epistle for 
this day. It is the Apostle’s response to God’s plan of 
redemption and salvation, both with regard to Jews and 
Gentiles, as that plan has been unfolded by him to his readers 
in the preceding chapters of his letter. It is a hymn of 
praise to the glory of the Triune God, of whom and through 
whom and to whom are all things. 

The Epistle rings with a clear Trinitarian note. But we 
must not overlook the fact that it is not the immanent Trin- 
ity, the mystery of the mutual relationship of the three per- 
sons to each other and to the one divine substance, upon 
which the Apostle meditates. It is the Triune God in His 
revelation to us, to whom he sings his song of praise. This 
indicates how our text must be treated. The Triune God 
as the God of our salvation is beginning, middle and end 
of all things. He has created us; He has redeemed us; He 
has sanctified us, and will also finish His work. From Him 
we come! in Him we live and move and have our being; 
to Him we go; so that He is all in all. We may recall, 
in this connection, Augustine’s beautiful words: Tu nos 
creastt ad te, Domine; et cor nostrum inquietum est, donec 
requiescat in te. 


Gospel. John 3:1-15 


The Gospel for Trinity Sunday is one of the most beau- 
tiful, but also one of the most profound and difficult, Scrip- 
ture lessons. There are many roads that may take the trav- 
eler to Rome, and there are many ways in which this Gospel 

83 


84 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


may be treated. But the principal difficulty is to find a way 
that leads into the very heart of our Gospel. We have a 
conversation before us, and a conversation usually follows 
the laws of psychology. If we take this hint, we shall find 
that the conversation reaches its climax in verse 15, and 
is intended to convince Nicodemus that Jesus is the Saviour 
for whom his heart, and the hearts of many in Israel, had 
been longing. In the conversation itself, which gradually 
leads up to this point, we may then notice three stages of 
development, which are marked by three principal ideas: 
(a) the Kingdom of God; (b) the Spirit of God; (c) the 
Son of God. 

(a) Nicodemus did not mention the Kingdom of God in 
his confession. Yet, the answer of Jesus shows that the 
thought of the Kingdom was uppermost in the heart of 
Nicodemus. God’s Kingdom must come: is it already here? 
Is Jesus the one who was sent to establish it? Jesus re- 
plies: The Kingdom is here. But you will not see it unless 
you are born again, unless you become a new man (xawy 
xriow), The Kingdom is so near to Nicodemus, and yet 
he is so far from it. (Verses 1-3.) 

(b) What can Nicodemus do to be born again? How 
can he become a new man? He can do nothing himself. 
God must do it all. And God will do it by His Spirit. 
The Spirit is the creative principle of all life: He makes 
all things new; He alone can give a new heart. It is true, 
He works in mysterious ways like the wind. But the new life 
of the Spirit is already here: the Baptism of John is a sign 
of it, and prepares for it. (Verses 4-8.) 

(c) But “how can these things be?” To Nicodemus they 
seem to be irrational, impossible. But he is known as “the 
teacher of Israel” (0 dsddcxaXdos tod Icpayr). Does he not 
know how the age of the Spirit is to come? Does he not 
understand the Scriptures concerning the Messiah and his 
work, from Moses who lifted up the brazen serpent in the 
wilderness, to Isaiah with his picture of the Servant of the 
Lord, the Son of Man, who is also the Son of God? (Verses 
9-15.) 


FESTIVAL OF THE HOLY TRINITY 85 


The last words of our Lord are prophetic: they were 
intended for the future, and they have borne fruit (cf. 7: 50 
and 19:39). But the way into the Kingdom is always the 
same: Into the Kingdom of God by the Spirit of God; 
to the Spirit of God through the Son of God. 


THE FIRST SUNDAY AFTER TRINITY 
Epistle. 1 John 4: 16-21 


The first words of our Epistle (“God is love’) are also 
its keynote. We may say they give us the Christian defini- 
tion of God. Yet, they are more than a mere definition: 
they are the result of Christian experience, and that experi- 
ence is the result of God’s revelation itself. If we con- 
sider those words in the light of Christian experience, we 
shall realize that they are also the keynote of a Christian 
life; we shall understand what it means for a Christian to 
confess: God is love. An analysis of our Epistle will show 
that it means three things: (a) it means that we can love 
God because He first loved us; (b) it means that we can 
love God with a perfect love; (c) it means that we can love 
God in those who are our brothers. 

(a) The natural man cannot, and does not, love God. How 
can he love God? He has never seen Him; he may even 
doubt His existence. In fact, the natural man hates God: 
he flees from Him. All this changes when we begin to 
realize that God first loved us. Our love to God is then 
simply the echo of God’s love to us. God has manifested 
His love to us in Christ (cf. Rom. 5:8). 

(b) There is no condemnation to them that are in Christ 
Jesus (Rom. 8:1). This eliminates all fear of judgment 
from our love. Our God is a consuming fire. But, if God 
is for us, who is against us? If we are assured of His 
forgiveness, we can love Him with a perfect love: we may 
have boldness in the day of judgment. 

(c) The object of our love is God Himself. But we 
cannot see God. How can we prove that our love to Him is 
sincere? We can prove it by loving those who are our 
brothers because they are God’s children, 


86 


FIRST SUNDAY AFTER TRINITY 87 


Gospel. Luke 16: 19-31 


The parable of the rich man and Lazarus belongs to a 
class of parables in which a lesson is taught in the form of a 
story. The difficulties connected with the interpretation of 
this parable have their source primarily in the fact that the 
lesson of the parable is not clearly understood. In several 
of our Lord’s parables, recorded in the Gospel of Luke, the 
lesson is given in the form of a dialogue which concludes 
the story. In the parable of the rich man and Lazarus, the 
dialogue between the rich man and Abraham is by far the 
most important part of the story, and it leads up to the 
words: “They have Moses and the prophets; let them hear 
them.” These words are emphatically repeated in the clos- 
ing statement of the last verse: “If they hear not Moses 
and the prophets, neither will they be persuaded, though one 
rose from the dead.” 

There can be no doubt, then, about the lesson of our 
parable: it teaches us how to prepare ourselves for the life 
to come. Three points may be noted in our text: (a) There 
is a life a come; (b) the life to come is the result of the 
present life; (c) our attitude to the Word of God in the 
present life is the determining factor for the life to come. 

(a) There is a life to come. “It is appointed unto men 
once to die.”” Death ends the life of all—rich and poor alike. 
But what after death? After death the day of judgment— 
when the soul is confronted with her God. 

(b) “Whatsoever a man soweth, that shall he also reap” 
(cf. Gal. 6:7). This law of nature may also be applied 
to the spiritual world. The rich man is reaping what he has 
sown; Lazarus also reaps what he has sown. Must we say, 
then, that character and conduct determine our eternal des- 
tiny? Ina way, they do. But character and conduct are 
determined by an inner attitude of the soul. 

(c) The inner attitude of our soul is determined by our 
attitude to the Word of God: “They have Moses and the 
prophets; let them hear them.” Translated into the language 
of the New Testament, that means: We have Christ and 
the Apostles, let us hear them. 


THE SECOND SUNDAY AFTER TRINITY 
Episile. 1 john 8: 13-18 


The particular message which this Epistle intends to bring 
home to us is similar to the message of the Epistle for the 
preceding Sunday. But there is also a difference. The 
keynote of the Epistle for last Sunday is contained in the 
words: “God is love.’ Our Epistle for this Sunday deals 
primarily not with God’s love to us, or with our love to Him, 
but with the sincerity and genuineness of our love. Is our 
love sincere? Is it the real and genuine thing? The ques- 
tion is important; for there can be no Christian life 
without love. According to our text, we may subject the 
genuineness of our love to a threefold test: (a) The hatred 
of the world; (b) the supreme sacrifice of giving our own 
life; (c) the practice of our love in the duties of every- 
day life. 

Gospel. Luke 14: 16-24 


The parable of the Great Supper is like a beautiful picture 

in a beautiful frame. But the beauty of the picture will 
be fully appreciated only if it is looked upon from the right 
point of view. In following these suggestions in the inter- 
pretation of our parable, we may first consider the frame, 
then the picture itself, finally the viewpoint. 
- (a) Jesus is guest in the house of one of the chief 
Pharisees on a Sabbath Day. The supper is given in His 
honor. His parable of the Great Supper is a table talk. 
It has reference to the Kingdom of God. But the whole 
scene suggests to us the idea of the Kingdom as communion 
with God through fellowship with Jesus. 

(b) In the parable itself we notice: (1) the kindness of 
the host who has prepared the supper, and sends out his 
servants; (2) the attitude of the guests, who had been 
invited, as contrasted with the kindness of the host; (3) the 

88 


SECOND SUNDAY AFTER TRINITY 89 


invitation to the poor, the maimed, the halt and the blind. 

(c) We may take a twofold viewpoint of our parable: 
(1) the historical viewpoint, referring this parable to Israel 
and the Gentile world (cf. Rom. 9-11), and (2) the prac- 
tical viewpoint, which applies the lesson of our parable to 
ourselves. 


THE THIRD SUNDAY AFTER TRINITY 
Episile. 1 Peter 5: 6-11 


First Peter is one of the books of the New Testament in 
which Luther found the marrow and heart of the Gospel. 
It is a letter for the comfort and encouragement of Chris- 
tians who were in suffering for Christ’s name and His 
truth’s sake. Our Epistle is the concluding passage of the 


entire letter: it sums up the preceding exhortations, and ends- 


with a doxology. It may be divided into three sections: 
Vv. 6-7; vv. 8-9; vv. 10-11. 

(a) The first exhortation (“humble yourselves’) is closely 
connected with the preceding fifth verse: “God resisteth the 
proud, and giveth grace to the humble.” Lack of humility 


had been one of Peter’s own chief troubles. His words here © 


have reference to his own experience, when the Lord washed 
His disciples’ feet (cf. John 13:1-17), and told them: “I 
have given you an example, that ye should do as I have done 
to you” (cf. also the significant expression in the preceding 
fifth verse: “Gird yourselves with humility, to serve one 
another’). Humility is the proper attitude of the Christian, 
especially in times of suffering; it is the result of an implicit 
faith in God’s loving care (v. 7). 

(b) Times of suffering are also times of temptation. 
Therefore, we must be constantly on our guard, that our 
adversary may not, in an unguarded moment, overpower us. 
Spiritual soberness and watchfulness are the best weapons 
of our defence. The Apostle refers again to his own experi- 
ence: his words remind us of the words of the Lord in 
Gethsemane: “Watch and pray, that ye enter not into temp- 
tation” (cf. Mark 14: 37-41). 

(c) The concluding words of the Apostle (vv. 10 and 11) 
are more than a pious wish: they are intended to assure the 
readers of God’s faithfulness. He has called them unto His 
eternal glory. He will also perfect, establish and strengthen 

90 


THIRD SUNDAY AFTER TRINITY 91 


them. All they have to do is to trust in God’s gracious 
promises. 
Gospel. Luke 15: 1-10 

Our Lord’s attitude to publicans and other notorious sin- 
ners differed from the attitude of the Pharisees and scribes, 
the representatives of the religious class in Israel. They 
could not accuse Him of any wrongdoing and sin. But the 
fact that he associated with people who were despised as 
notorious sinners, was offensive to them, and called forth 
their severe criticism and condemnation. ‘The three para- 
bles recorded in Luke 15 were spoken by the Lord to justify 
His own conduct: they set forth the reason for the Lord’s 
attitude. The parable of the Lost Sheep is also given by 
Matthew (cf. Matt. 18:12-14). The parable of the Lost 
Piece of Silver is peculiar to Luke, but intimately connected 
with the first parable, and doubtless refers to the same occa- 
sion. The parable of the Prodigal Son illustrates the same 
general truth as the first two parables, but may have been 
spoken on a different occasion. Attempts have been made 
to distinguish between the lessons taught in the first and 
second parables. But these attempts belong to the realm 
of allegorical interpretation. 

In the homiletical treatment of our Gospel, it would be 
proper to call attention to the Lord’s practice of associating 
with sinners. His practice is illustrated and explained by 
Him in these two parables. This would then lead to the 
division: Jesus and the sinners: (a) He cares for them; 
(b) He seeks them; (c) He saves them. 


THE FOURTH SUNDAY AFTER TRINITY 
Epistle. Romans &: 18-23 


The eighth chapter of Romans deals with the new life 
of God’s children. It is one of the greatest chapters in 
the entire letter, and it reaches its climax in the closing 
song of triumph in verses 31-39. Our Epistle is taken from 
this chapter, and it forms an integral part of it, although 
it is rather unique and stands by itself. It is one of the 
most beautiful and profound, but also one of the most difficult 
lessons. It throws an entirely new light upon Paul’s per- 
sonality. Rightly understood, we may say that it contains 
Paul’s philosophy of nature. The great Apostle to the 
Gentiles was a world-citizen. But he has also looked upon 
the world of nature with a sympathetic eye. And this 
passage may teach us how a Christian should look upon 
God’s world of creation: (a) he sees all creation in the 
bondage of corruption; (b) he hears in the voices of crea- 
tion (in its present state) a sighing and groaning for redemp- 
tion; (c) he believes in a new world, which shall participate 
in the future glory of God’s children. 


Gospel. Luke 6: 36-42 


Our Gospel is taken from Luke’s field’s sermon, which 
may be regarded as a shorter version of Matthew’s Sermon 
on the Mount. It contains sayings of our Lord, which 
remind us of a string of pearls. We see the pearls, and 
we admire them. But where is the string, the golden thread, 
by which they are held together? We may find this golden 
thread in the saying of Jesus concerning the relation of 
master and disciple: “The disciple is not above his master: 
but every one that is perfect shall be as his master” (v. 40). 
A study of our Gospel from this center may lead to the 
following division: The Master and His disciples: (a) The 

92 


FOURTH SUNDAY AFTER TRINITY 93 


words of the Master; (b) the example of the Master; (c) the 
Master Himself. 

(a) The words of the Master are words of practical wis- 
dom for every man. Some persons think that similar words 
were spoken by other great teachers and wise men. How- 
ever that may be, the uniqueness of these words, their sin- 
gularity lies in the fact that they are words of the Master: 
His own words. In His words He reveals Himself to us. 
Weare sitting at His feet, forgetful of everything else, eager 
only to listen to Him, to learn from Him. What does He 
tell us? Something infinitely great, but in the simplest 
form: “Be merciful,” “judge not,” “forgive,” “give’; and 
all these instructions are brought into relation with God, 
so that we stand in God’s presence as He is teaching us: 
Be merciful—as your Father also is merciful; judge not— 
and ye shall not be judged; forgive—and ye shall be for- 
given; give—and it shall be given unto you. We feel: 
here is an authority before which we must bow down. 

(b) But behind His words stands His own living example. 
We may say it is impossible to live according to His instruc- 
tions. We may begin to bargain and bring down His ideal 
of life to our own level. Yet, He lived what He taught. 
There is perfect harmony between His life and His teachings. 
We consider His sayings in our Gospel, and compare with 
them His own life and conduct, and we must say: Here is 
a model teacher who teaches us not only by His words, but 
also by His example. Therefore, let us follow Him, and 
walk in His footsteps: Verba docent; exempla trahunt. 

(c) The words of Jesus lead us to His living example. 
His example leads us to Himself; it leads us to the ques- 
tion: Who was Jesus? Was He simply a wise teacher, 
or the perfect man? No; when we listen to the words of 
the Master, we are confronted with the living Jesus who 
wants to win our hearts. If He once has our hearts, He 
becomes our Master, and we become His disciples, in the 
truest sense. Then His words also will become spirit and 
life. 


THE FIFTH SUNDAY AFTER TRINITY 
Epistle. 1 Peter 3: 8-15 


The First General Epistle of Peter has furnished no less 
than six pericopes of the Church Year. As these lessons 
are taken from different parts of the letter, it is necessary, 
in each case, to study the context. We remember that First 
Peter is a letter of comfort and encouragement (cf. 5:12). 
In the general outline of the letter, we may distinguish 
several groups of exhortations. Our Epistle comprises the 
last section of the second group (2: 11—3:12), the theme 
of which is contained in 2:13: “Submit yourselves to every 
human ordinance for the Lord’s sake.” This general exhor- 
tation is then applied to various human ordinances or insti- 
tutions: (a) the civil government (2: 14-17); (b) the insti- 
tution of slavery (2: 18-25); (c) the family (wives: 3: 1-6; 
husbands: 3:7). These special instructions lead up to the 
exhortations in our Epistle: In whatever vocation or station 
of life we may be, we have all the same duties towards 
each other. 

The greater part of our Epistle is taken from Psalm 
34: 13-17. The passage is not introduced as a quotation, 
but forms the very center of the Apostle’s appeal. The first 
words (“He that will love life and see good days”) sound 
the keynote of the entire Epistle. The Stoics promised 
their followers to teach them the true way of life. The 
Apostle teaches us a better way. He shows us: (a) in what 
the true way of life consists; (b) to what it leads. It 
consists in being of one mind, compassionate, filled with 
brotherly love, merciful, humble, peaceful. It leads to true 
happiness (“good days”), a clean conscience (v. 13), a life 
consecrated to the service of God (v. 15). 


Gospel. Luke 5: 1-11 


“The way of life” (cf. the Epistle) began for Peter when 
he became a follower of Jesus. Our Gospel, which has a 
94 


FIFTH SUNDAY AFTER TRINITY 95 


peculiar charm, tells us of Peter’s experience by which he 
became a follower of Jesus. The mere fact that Jesus Him- 
self called Simon Peter, has also been recorded by Mark 
and Matthew (cf. Mark 1:16-20; Matt. 4:18-22). But 
Luke is the only evangelist who gives us the deeper, inner 
motive that compelled Peter to follow Jesus, and become a 
fisher of men. Peter’s experience was unique: he experi- 
enced in the presence of Jesus the presence of the living God. 
The first part of our Gospel (vv. 1-5) describes the way 
that leads to his experience. The second part (vv. 6-11) 
reveals the nature of his experience. 

(a) Peter was no stranger to the Lord when the Lord 
entered into his ship, and “prayed him that he would thrust 
out a little from the land.’ In a sense, he was already 
a disciple of Jesus (cf. John 1: 40-42). But, sitting at the 
feet of the Master as He “taught the people out of the 
ship,” his faith in the Lord increased to such a degree that 
he set aside his own experience as a fisherman, and con- 
fessed: “At Thy word I will let down the net.” We see, 
it is the word that leads us to Jesus Himself. 

(b) When Peter trusted in the word of the Lord, he 
experienced something great and wonderful. What was it? 
Our attention is called to the miraculous draught of fishes. 
But this external miracle was accompanied by an experience 
that belonged to Peter’s inner life. This is made clear by 
Peter’s own words: “Depart from me; for I am a sinful 
man, O Lord.” In the human person of Jesus, Peter experi- 
enced the presence of the living God: (a) in His holiness; 
(b) in His love (“Fear not; from henceforth thou shalt 
catch men’), 


THE SIXTH SUNDAY AFTER TRINITY 
Episile. Romans 6: 3-11 


This lesson is of great doctrinal importance: it sets forth 
the meaning and significance of Holy Baptism. But it 
should not be overlooked that the Apostle’s aim, in remind- 
ing his readers of their fundamental Christian experience, is 
altogether practical. The entire sixth chapter of Romans 
deals with the new life of the believer. The first two verses 
are its keynote. Here the Apostle raises the question: “Shall 
we continue in sin, that grace may abound?’ His answer 
is an emphatic “No.” God’s grace in Christ is the source 
of a new life. The believer has severed his connection 
with his former life. He was baptized into Christ, and that 
means, in the first place, a real union with the crucified 
Christ who died for our sins, that henceforth we should not 
serve sin, but consider ourselves dead to sin; but it means, 
in the second place, also a real union with the living Christ 
who was raised up from the dead by the glory of the Father, 
that we likewise might serve God and walk in newness 
of life. 

The exegesis of the passage is somewhat difficult. But 
the leading thought of the text is the believer’s union with 
Christ, which frees him from all obligations to sin, and 
results for him in a new life. This union is conceived by 
the Apostle as a real life-union, which is established by 
the believer’s baptism into the death of Christ. 

If we include in our meditation the first two verses of the 
chapter, and then treat the text in its wider scope, we may 
take as our theme the Apostle’s answer to the question: 
“Shall we continue in sin, that grace may abound?’ His 
answer is: (a) We cannot, if we believe that Christ died 
for our sins; (b) .ve cannot, if we believe that we died 
with Christ; (c) we cannot, if we believe that we shall live 
with Christ. 

96 


SIXTH SUNDAY AFTER TRINITY 97 


Gospel. Matthew 5: 20-26 


The term “righteousness” in the New Testament is essen- 
tially a religious term: it denotes the right attitude of man 
to his God. In the teachings of our Lord it is almost 
synonymous with “religion,” or still better, “practice of 
religion.” This is what Jesus means when He says: “Your 
righteousness shall exceed the righteousness of the scribes 
_and Pharisees.” And as we read His words in our Gospel, 
we realize that His conception of religion differs materially 
from that of the scribes and Pharisees. The scribes and 
Pharisees were the most religious class of the people at the 
time of our Lord. They were noted for their strict observ- 
ance of the Mosaic law in all its parts. But they were also 
self-righteous, and their observance of the law was a mere 
external thing: they observed the letter of the law, but not 
its spirit. Jesus teaches us that true righteousness is, first 
of all, a matter of the heart and of the spirit: to be religious 
means to be good, and we are not good if our heart is filled 
with anger and wrath towards our brother. The attitude 
to our fellow-man is, therefore, the test of our religion. 
If we are on the way to God, we must first be reconciled 
to our brother. In other words, Jesus knows no genuine 
religion that is not, at the same time, also ethics. 

But this is only the one side of our Lord’s idea of religion. 
Indeed, to be religious means to be good, kind, forgiving, 
forbearing. But Jesus does not stop there. He says: “First 
be reconciled to thy brother,” but He continues, “And then 
come and offer thy gift.” To be religious means to be 
good, but to be good means to serve God. Or, if we want 
to combine these two statements into one, we may say: To 
be religious means to be good, and to do good, for the sake 
of God who alone is good, 


THE SEVENTH SUNDAY AFTER TRINITY 
Epistle. Romans 6; 19-23 


The sixth chapter in Romans deals with the new life 
of the believer (cf. the Epistle for the preceding Sunday). 
It is, from beginning to end, an urgent appeal to the readers 
to devote their lives to the service of the living God. In 
its last analysis, that appeal is based upon Christ’s work 
of redemption. If we are one with Christ, the fruit of 
His redemption will be ours: we are no longer our own, 
but belong to Him who died for us and was raised up from 
the dead. Figuratively speaking, we have transferred our 
allegiance from one master to another master: formerly we 
were servants of sin, but now we are servants of righteous- 
ness. The service of sin always ends in death: .sin pays to 
its devotees their due reward, and that reward consists in 
death; for sin and death are inseparably bound together. 
On the other hand, the service of righteousness leads to eter- 
nal life; for, as sin and death belong together, so righteous- 
ness and life are likewise correlatives. There is this differ- 
ence, however, that while death is the reward, or the wages, 
of sin, eternal life is God’s free gift of grace. 

The student may note that Paul’s figure, as verse 23 
shows, is taken from the military life. The Greek word 
oyrovua (Latin: stipendia) is a technical term, denoting 
the soldier’s wages for his service. The word yadpiopa is 
also used in a technical sense: it denotes, in the military lan- 
guage, the extra gratification (Latin: donativum) which a 
Roman general often paid his soldiers after a successful 
warfare. 

The meditation may lead to the following division: The 
twofold service: (a) we are all servants; (b) we are either 
servants of sin or else servants of righteousness; (c) the 
wages of sin is death; the gift of God is eternal life, 


98 


SEVENTH SUNDAY AFTER TRINITY 99 


Gospel. Mark 8:1-9 


The disciples of Jesus have preserved to us the picture 
of the Master in sketches from His life and ministry: either 
important words which were spoken by Him on various occa- 
sions, or single deeds of mercy. All His words, as well as 
all His deeds, flow from the same source; they bear witness 
to the fact that His entire ministry was a service of love, 
a giving of Himself (cf. Matt. 20:28; Mark 10:45). 
Therefore, wherever and whenever we see the Lord engaged 
in His work, we look into His heart. His heart is also 
revealed to us in this Gospel: (a) in His words; (b) in 
His act of mercy. 

(a) His words (“I have compassion on the multitude,” 
etc.), which are addressed to His disciples, are significant. 
It is not primarily the teacher who is speaking, nor the great 
prophet, but the faithful and merciful high priest, who is 
touched with the feeling of our infirmities (cf. Heb. 2: 171; 
4:15f). He sees the multitude, and His heart is moved 
with compassion: He feels with them, and for them; He 
enters into their misery, their God-forsakenness, their sin; 
He becomes their friend and brother. His words throw a 
bright light upon His whole life and ministry. Out of His 
heart rises a love that gives itself until the last drop of blood 
is shed for us on the cross. | 

(b) The heart of Jesus is so near to us in its genuine 
human sympathy. But His sympathy is not human alone; 
it is also divine. Human love and sympathy are powerless 
in the face of misery and sin. The compassion of Jesus 
overcomes all obstacles. But how does He help? He does 
not create something out of nothing. He takes the seven 
loaves that are there, and blesses them, so that they are 
sufficient for the four thousand. He also calls upon His 
disciples to assist Him; He pours His own love into their 
hearts, and through them into the hearts of others. 


THE EIGHTH SUNDAY AFTER TRINITY 
Epistle. Romans 8: 12-17 


The lessons taken from the doctrinal part of the Epistle to 
the Romans require close and careful study: they are not 
what we might call “practical.” But those who are not afraid 
to “dig deep” (cf. Luke 6:48) will be richly rewarded for 
their toil and labor. This is true also of our text: it is 
short, but exceedingly thoughtful. 

The things of which the Apostle is speaking seem to be 
far removed from the modern mind. Yet, they are essential 
to a Christian life. They have reference to the Spirit of God 
in His relation to the children of God. The discussion of 
this subject takes up the greater part of the eighth chapter, 
and our Epistle is only a part—though an important part— 
of the Apostle’s discussion. The Apostle starts out by saying 
that the believer is no longer under obligation to the flesh. 
For, although the flesh is still active in the believer, his 
life is not dominated by the flesh, but by the Spirit. It is 
one of the marks of God’s children that they are led and 
moved by the Spirit. The Spirit is already at work in them. 
He assures them of their adoption, of their sonship(vloOecia), 
Having the Spirit of God within them, they stand before 
God as children stand before their father: not in fear of 
Him, but in the full assurance of His love; and this new 
relationship finds its natural expression in the Abba-prayer: 
“Our Father who art in heaven” (v.15). The Spirit teaches 
us to unite in this prayer as God’s children. Through word 
and sacrament, as well as through the inner testimony in 
our hearts, He makes us certain that we are the children 
of God. This assurance is also the ground of our hope; 
for, as the children of God we are also the heirs of God, 
and joint-heirs with Christ. 


Gospel. Matthew 7: 15-23 


The Lord’s Sermon on the Mount begins with the beau- 
tiful Beatitudes, but towards the end we find impressive 
100 


EIGHTH SUNDAY AFTER TRINITY 101 


words of earnest warning. Christians are in need of both: 
“goodness and severity’ (Rom. 11:22). Our Gospel is 
taken from the latter part of the Lord’s sermon, in which 
the severity prevails. Here our Lord teaches us the meaning 
of discipleship. 

(a) If we want to be true disciples of Jesus, we must be- 
ware of false prophets. What are false prophets? They 
are, first of all, false teachers. But the exclusive applica- 
tion of the term “false prophets” to false teachers is too 
narrow. ‘The words of Jesus: “By their fruits ye shall 
know them,” leads us to the conclusion that false prophets 
are persons who are insincere in their religious life and 
convictions, persons who pretend to be what they are not. 
True disciples of Jesus are thoroughly sincere and in earnest 
about their religion: they practice what they teach; they 
live what they believe. (Verses 15-20.) 

(b) The next verses (21-22) seem to contain a prob- 
lem. We heartily agree with the Lord when He says that 
what counts is not mere profession of faith, but doing the 
will of His Father (v. 21). What is meant by doing the 
will of His Father? Verse 22 speaks not only of persons 
who confess Him as their Lord, but also of persons who have 
done “many wonderful works” in His name. Is that not 
in accordance with the will of His Father? The problem 
is solved in verse 23, especially in the words: “I never 
knew you.” These words refer not to a theoretic knowl- 
edge, but to a knowledge gained by experience and inti- 
mate life-communion. True religion is life with God in 
Christ. True disciples of Jesus are those who know Him, 
and are known by Him. 


THE NINTH SUNDAY AFTER TRINITY 
Epistle. I Corinthians 10: 6-13 


Israel’s journey through the wilderness typifies the Chris- 
tian’s journey through this life; Israel’s experience prefigures 
our experience. This is the general thought of the passage 
(10:1-13) of which our Epistle is a part (cf. for the 
first half of this section the Epistle for Septuagesima Sun- 
day). In the meditation the five verses preceding our text 
must be included. 

The first five verses of the chapter refer to the manifesta- 
tions of the divine grace which the children of Israel re- 
ceived on their journey through the wilderness. The passing 
through the Red Sea is a type of Holy Baptism; the “spiritual 
meat” and the “spiritual drink” prefigure the Lord’s Supper. 
Nevertheless, although the children of Israel had been so 
richly blessed, God was not well pleased with many of them: 
for they were overthrown in the wilderness (v. 5). Here 
our Epistle begins: Israel’s experience and example are a 
warning to us. Our journey through this life is also beset 
with many perils and temptations. These perils are (a) 
not imaginary, but real. Worldliness, lust of the flesh, pride 
of life, unbelief—all these things are just as real as they 
were in the days of Israel. Furthermore, (b) these perils 
and temptations cannot be avoided, but must be met. The 
devil, the world and the flesh, are the enemies of our soul; 
they follow us wherever we go. Yet, (c) although the perils 
and temptations, to which we are exposed, are very real, and 
very grave, they can be overcome. It'will not do to minimize 
them, “lest we fall.” But, “God is faithful’: He will not 
suffer us to be tempted above that we are able. Further- 
more, we have a faithful and merciful high priest who “is 
able to succor them that are tempted” (Heb. 2:18). 


Gospel. Luke 16: 1-9 
The parable of the Unjust Steward is not only a crux 
interpretum, but also a crux praedicatorum. However, many 
102 


NINTH SUNDAY AFTER TRINITY 103 


of the difficulties, which the parable itself seems to present, 
will disappear if we take into consideration the context. It 
will then be found that the passage 16: 1-13 constitutes a 
connected whole. The parables in chapter 15 are addressed 
to the Pharisees (cf. 15: 1-3). The Pharisees are mentioned 
again in 16:14. The intervening verses (16:1-13) are 
introduced by Luke as words of the Lord, addressed to His 
disciples. The «vpsos or “lord” who commended the unjust 
steward, because he had done wisely (v. 8), is therefore 
identical with the “rich man” in verse 1. In other words, 
verse 8a still belongs to the parable, and does not express 
the Lord’s own judgment on the action of the unjust stew- 
ard. It also follows that the lesson of the parable is con- 
tained not only in verse 8b, but also in verses 9-13. 

The lesson of the parable is perfectly clear. The unjust 
steward acted “wisely” in his own way, and also in the opin- 
ion of his superior. God’s children know a better and higher 
wisdom. They cannot serve two masters, but they are God’s 
stewards in all things that pertain to this life. As stewards 
they must be faithful (cf. verses 10-12; also 1 Cor. 4:2). 
If they possess earthly goods (referred to as “the mammon 
of unrighteousness” because of the many abuses connected 
with it), they must use them to the glory of God whose 
stewards they are. This is true wisdom. 

If the Gospel is treated as here indicated, the meditation 
will result in a sermon on Christian stewardship: (a) the 
meaning of it; (b) the practice of it. 


THE TENTH SUNDAY AFTER TRINITY 
Epistle. 1 Corinthians 12: 1-11 


The twelfth chapter of First Corinthians deals with the 
spiritual gifts, and their proper use, in the Corinthian 
church. Our Epistle is the opening section of that chapter. 
It gives us an opportunity to draw a picture of early Chris- 
tian church life. To a certain extent, that is necessary if 
the congregation is to understand what the Apostle wrote 
to Christians who lived almost nineteen hundred years ago. 
But a thorough study of the text will also convince us that 
the differences between a church of the Apostolic age and 
a present-day church are, after all, not as fundamental as - 
some of us may think. The forms may have changed: the 
essentials are the same. What are the essentials of a Chris- 
tian congregation? Essential to a Christian congregation are, 
according to our text, three things: (a) The Holy Spirit 
and His work; (b) faith in Jesus the Lord, and confession 
of that faith; (c) a diversity of gifts. 

(a) It is significant that the Apostle traces all Christian 
activities in the Corinthian church to one and the same 
source, that he regards them as manifestations of the Holy 
Spirit. This is essential. Christian life, in whatever way, 
or in whatever direction, it may express itself, is always 
spiritual life, and spiritual life is always created by the Holy 
Spirit through word and sacrament (cf. Luther’s explanation 
of the Third Article in his Small Catechism). 

(b) The principal work of the Holy Spirit is faith in 
Jesus as the Lord, and such faith at once expresses itself 
in a common confession of faith (cf. especially verse 3: “No 
man can say that Jesus is the Lord, but by the Holy Ghost”). 
A Christian congregation is, therefore, always a congrega- 
tion of believers and confessors. 

(c) The unity of a congregation lies in its common faith 
and confession. But that unity is a unity of divers gifts 

104 


TENTH SUNDAY AFTER TRINITY 105 


(v. 4), administrations (v. 5), and operations (v. 6). The 
Church itself is a body with many members. But the body 
functions through its members. The members must, there- 
fore, cultivate the gifts, which they have received, for the 
common good. 


Gespel. Luke 19; 41-48 


On this Sunday it was customary to read in the churches 
the story of the destruction of Jerusalem. This explains 
the choice of our Gospel, which otherwise would have its 
proper place in the Lenten season. Verses 41-44 are peculiar 
to Luke. Verses 45-48 have parallels in Matthew (21: 12-16) 
and Mark (11:15-18). The whole passage is a most impres- 
sive lesson, which calls our attention (a) to the tears of 
the Lord, (b) to His words, (c) to His action. His tears 
signify His deep emotion: “He beheld the city, and wept 
over it” (é&avoev denotes loud weeping). His tears are 
explained by His words, which testify to His undying love, 
but are also words of true prophecy. His words are empha- 
sized by His action. His tears, His words, and His action, 
may be regarded as a mighty, final appeal to His people to 
accept Him as their Saviour ere the day of grace is ended. 


THE ELEVENTH SUNDAY AFTER TRINITY 
Epistle. 1 Corinthians 15: 1-10 


This lesson is known to every student of the New Testa- 
ment as one of the most important passages in Paul’s letters. 
It sets forth not only Paul’s own conception of the Gospel 
(vv. 1-2), but also the common faith of the Church before 
him (cf. v. 3: “For I delivered unto you first of all that 
which I also received”); in fact, the common faith of all 
believers. What is the Gospel? According to Rom. 1:16 
and 1 Cor. 1:18 and 2:4, the Gospel is “the power of God 
unto salvation to every one that believeth.” Why is the Gos- 
pel such a power? It is such a power because it is “the 
word of the cross,” or in the words of our text, because 
it has its center in the message, “that Christ died for our 
sins according to the Scriptures” (v. 3). But Christ’s death 
cannot be separated from His resurrection. If Christ had 
not been raised from the dead, we would yet be in our sins 
(cf. vv. 14-20). The resurrection of the crucified Saviour 
on the third day is, therefore, the foundation upon which 
the Gospel, the preaching of the Gospel, and our faith, must 
rest. The historical fact of the Lord’s resurrection is firmly 
established by many witnesses. In the list of witnesses, 
which is given here, Paul includes himself as the last wit- 
ness. He has in mind his experience near Damascus when 
the Lord Jesus revealed Himself to him in His full heavenly 
glory (cf. also his similar statement at the beginning of the 
ninth chapter: “Have I not seen Jesus Christ our Lord?’). 
In these last verses of our text, the tone of the Apostle is 
especially warm as he refers to his own personal relation with 
the glorified Lord. 

It is no easy task to do full justice to such a comprehensive 
and thoughtful text. If the entire Epistle is made the basis 
of the sermon, the eleventh verse, which winds up the Apos- 
tle’s argument, should be included in the meditation. The 

106 


ELEVENTH SUNDAY AFTER TRINITY 107 


principal thoughts of the text (a. the Gospel as the message 
of salvation; b. the atoning death of Christ; c. the resurrec- 
tion of Christ) may then be grouped under the general 
theme: Foundations of Faith.—A comparison between Paul, 
the greatest preacher of the Cross, and Isaiah, the greatest 
evangelist and prophet of the Old Testament, may result (in 
the light of Isa. 40:6) in another division of a similar nature: 
What shall we preach? The answer would be: (a) We 
preach the Gospel; (b) we preach Christ as the center of 
the Gospel; (c) we are witnesses of the living Christ. 


Gospel. Luke 18: 9-14 


Our Gospel is a parable which illustrates, by a concrete 
example, the fundamental truth expressed in the first Beati- 
tude of the Lord’s Sermon on the Mount: “Blessed are the 
poor in spirit, for theirs is the kingdom of heaven” (Matt. 
5:3). The parable is closely related to the parable of the 
widow and the unjust judge, by which it is preceded (Luke 
18: 1-8), and it is also related to the parable of the im- 
portunate friend (Luke 11:5-8). All three parables are 
peculiar to Luke, and deal with the subject of prayer. 

The lesson of the parable is already indicated in the intro- 
ductory statement of the evangelist, that Jesus spoke this 
parable “unto certain which trusted in themselves that they 
were righteous, and despised others” (v. 9). Prayer is, 
therefore, treated here not for its own sake, but as the most 
direct expression of our attitude and relation to God. The 
true spirit in which we must approach God, if we desire His 
favor and blessing, is the spirit of the publican, who was 
conscious of his own unworthiness, and simply asked for 
God’s mercy. In the practical application, it must not be 
forgotten that our plea for mercy is based upon the merits 
of Christ. 

If we bear in mind the purpose of the parable, we are 
justified to express the principal thoughts of the parable in 
the following outline: Man meeting his God: (a) Man on 
the way to his God; (b) man in the presence of his God; 
(c) man returning from his God. 


108 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


(a) “Two men went up into the temple to pray.” We 
should not question their sincerity. Nor should we question 
the fact that they are on the right way—the way that leads 
them to God. There is the same desire in their hearts, the 
same motive to seek the face of their God. The sanctuary 
is the place where God has promised to reveal Himself 
to His people, to assure them of His grace and mercy. 

(b) Pharisee and publican stand in the presence of their 
God. What is their attitude? Here we notice a fundamen- 
tal difference between the two men. This difference is 
already indicated in their external appearance: the Pharisee 
standing in a prominent place; the publican standing “afar 
off,” in a remote corner. But it is fully brought out in their 
respective prayers. An analysis of the prayer of the Pharisee 
shows that, although he is standing in the presence of his 
God, he does not realize the holiness of God, nor does he 
realize his own unworthiness; he is not conscious of his sin. 
On the other hand, the publican’s supplication is a simple 
touching plea for mercy. It is sometimes taken for granted 
that the publican must have been guilty of some gross trans- 
gression of God’s commandments. But we know nothing 
about that. What we know is this, that the presence of God 
brings him to a realization of his own unworthiness and 
sin. 

(c) If there is any doubt in our minds as to the proper 
spirit and attitude in which we must approach our God, we 
may listen to the words of the Lord in verse 14. This verse 
pictures to us the two men as they are returning from the 
temple to their respective homes. In a way, both are satis- 
fied. But Jesus tells us that the publican alone received 
God’s forgiveness, for which he had asked. 


THE TWELFTH SUNDAY AFTER TRINITY 
Epistle. 2 Corinthians 3: 4-11 


The first words of our Epistle (“And such trust have 
we’) call our attention to the preceding verses. The “trust” 
of which the Apostle speaks, refers to his confidence, that 
he needs no letters of recommendation to, or from, the 
Corinthians: “Ye are our epistle written in our hearts’ (v. 
2), “an epistle of Christ ministered by us, written not with 
ink, but with the Spirit of the living God” (v. 3). This 
may sound like self-glorying. But our text explains in what 
sense the Apostle wants us to understand his words. What- 
ever ability ( ceavdérns) he may have as a minister of the 
Gospel, comes of God: it is due to the fact that God has 
given him such a glorious ministry ( dsaxovia). In order 
to set forth the glory of his ministry, the Apostle then draws 
a parallel between his own ministry and the ministry of 
Moses. Both have something in common: else they could 
not be compared. To both, a certain “glory” is attached. 
(Note: The word dda always denotes the divine presence.) 
But, while the ministry of Moses, through which the law 
was received, was full of glory, the Gospel ministry is far 
more glorious: it shines with a glory that will not pass away. 
It is (a) a ministry that is based upon a new testament; it 
is (b) a ministry of the spirit, not of the letter. 

(a) The Gospel ministry is based upon a new testament 
or a new covenant. It is significant that, while the Author- 
ized Version has translated: “ministers of the new testa- 
ment,” the original is without the article. The absence of 
the article throws the emphasis upon the adjective “new” 
(xatvy ), so that we might translate: “ministers, or servants, 
of a testament ( d:aOj«n ) that is entirely new.’ The mean- 
ing is perfectly clear: The Apostle contrasts Sinai and Gol- 
gotha. He has in mind the words of Jesus: “This cup is 
the new testament in (virtue of) My blood” (cf. 1 Cor. 

109 


110 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


11:25). In other words, whatever glory our ministry pos- 
sesses, comes down from the cross of Calvary. 

(b) The Gospel ministry is a ministry of the spirit, not 
of the letter: “for the letter killeth, but the spirit giveth 
life” (v. 6). The words of the Apostle have often been 
misinterpreted. But there can be no doubt about their true 
meaning. The law of Moses was “engraven in stones,” but 
it could not give a new heart; on the contrary, it resulted 
for those who had transgressed the law, in condemnation 
and death. The Gospel ministry gives the Spirit, and the 
Spirit gives a new heart, and creates new life: “If any 
man be in Christ, he is a new creature” (2 Cor. 5:17). 


Gospel. Mark 7: 31-37 


In the Epistle for the day, Paul glorifies his ministry. 
Our Gospel brings before us a scene connected with our 
Lord’s ministry; to be more definite: a scene relating to His 
ministry of mercy. Our evangelists have recorded only a 
limited number of His many deeds of mercy. But they have 
been careful in their selection, and it is one of our tasks to 
discover, if possible, the distinctive and characteristic fea- 
tures of each individual case. This task is comparatively 
easy with regard to the story related in our Gospel. 

The man whom Jesus healed was deaf, and also had an 
impediment in his speech. There is no reason to doubt 
that Jesus healed other persons who were afflicted in a sim- 
ilar way. But Mark’s graphic story of the healing of this 
man is distinguished by three characteristic features. 

In the first place, our attention is drawn to the tender, 
affectionate, individual care of the Lord in dealing with this 
man. He took him aside; He put His fingers into his ears, 
and touched his tongue; He looked up to heaven, and sighed. 
We may ask: Why did Jesus do all these things? The 
answer is: They are intended to awaken in this man the 
desire to be helped by the Lord; they are to prepare him 
for the word by which his ears were opened and the string 
of his tongue was loosed. | 

The second characteristic feature of our story is the 


TWELFTH SUNDAY AFTER TRINITY 111 


\ 

word “Ephphatha.”’ How strange that this single word, 
which means “Be opened,” should have been preserved to 
us in the original Aramaic, the mother-tongue of our Lord! 
The reason is, it was the first word which that poor man 
distinctly heard and understood, the first sound that reached 
not only his ears, but reached down into his heart, and 
opened to him a new world. 

Finally, we notice in our Gospel as the third character- 
istic feature the fact that the people, in spite of the Lord’s 
instructions, not to tell any one, published His deed, saying: 
“He hath done ail things well.” 

The three characteristic features of our story give us a 
new picture of our Lord: Jesus our physician who (a) draws 
us to Himself, (b) opens our hearts, (c) opens our lips. 


THE THIRTEENTH SUNDAY AFTER 
TRINITY 


Epistle. Galatians 3: 15-22 


The issue discussed by Paul in this passage was of great 
importance to the Galatian Christians. To understand the 
issue fully, one should read the entire Epistle to the Gala- 
tians. Even then, it is difficult to make plain to present- 
day Christians the nature and fundamental significance of 
the issue involved. The Apostle speaks of the place which 
the Law had in God’s plan of salvation. God’s plan of sal- 
vation was realized in Christ. If Christ is our only Saviour 
and Redeemer, the question arises: Is faith in Christ suff- 
cient for our salvation? The Judaizers, who were Paul’s 
opponents in the churches of Galatia, said: Faith in Christ 
is not sufficient for our salvation, but faith in Christ and 
observance of the Law, to which Christians must obligate 
themselves by submitting to the Old Testament rite of cir- 
cumcision. The entire Epistle to the Galatians is directed 
against that fundamental error. 

Our lesson contains one of the Apostle’s arguments. It 
discusses the relation of the Law of Moses to God’s promise 
of salvation. The Law is God’s gift; it expresses God’s holy 
will, But the Law cannot set aside, or annul, God’s promise 
of salvation. The promise of salvation was given to Abra- 
ham long before the Law was promulgated. This promise 
must be fulfilled. It may be compared to a testament (not 
“covenant,” v. 15), signed and sealed by the testator, and 
therefore valid until it is executed. Christ is the executor 
of God’s testament; for He is the One in whom, and through 
whom, God’s promise of salvation has been fulfilled. The 
Law was made necessary by the transgressions, but it has 
only a temporary and provisional place. It is also inferior 
to the Promise in another respect: the Promise was given 
by God Himself; the Law was “ordained by angels in the 

112 


THIRTEENTH SUNDAY AFTER TRINITY 113 


hand of a mediator” (peocirns). Finally, there is no law 
that can give life. 

If we leave aside the historical conditions that are lying 
back of the Apostle’s argument, the principal thoughts of the 
text may be summed up in the following outline: God’s 
promise of salvation: (a) Given to the Fathers; (b) fulfilled 
in Christ; (c) meant for the believers. 

(The exegetical difficulties connected with v. 20 will be 
solved if the term “mediator” is taken in the sense of “rep- 
resentative,’ referring to Moses and the angels.) 


Gospel. Luke 10: 23-37 


The parable of the Good Samaritan, which forms the main 
part of our Gospel, is peculiar to Luke, and belongs to the 
same general class of parables of which Luke has quite a 
number : parables that illustrate an important truth by a con- 
crete example in the form of a story. (Other parables 
belonging to this class are: The Pharisee and Publican; 
the Rich Fool; Dives and Lazarus.) The parable itself, 
however, is linked to the story of a “certain lawyer” 
( voyixds : one learned in the law of Moses), who ap- 
proached Jesus with a question (cf. also Matt. 22: 34-40, 
and Mark 12:28-34). A third feature of our Gospel is 
the introductory beatitude (vv. 23-24), which has no con- 
nection with the parable, but belongs to the preceding sec- 
tion (10:21-22). We may take up the study of our Gos- 
pel in the order just indicated: (a) The parable; (b) its 
framework; (c) the introductory beatitude. 

(a) The parable of the Good Samaritan, unlike other 
parables, is noted for its local coloring: it tells of a man 
(a Jew) who went down from Jerusalem to Jericho, and 
fell among thieves. The priest and Levite were returning 
from their temple duty to their homes; their sacred calling 
should have made it the most natural thing for them to 
practice their religion when such an opportunity presented 
itself. The religion of the Samaritan was not without faults 
and defects. Yet his action proves that he understands the 
great commandment: Love thy neighbor as thyself. He 


114 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


is really the “good” Samaritan, not because he is a Samari- 
tan, but because he has acted in conformity with the will 
of God: “Blessed are the merciful.” 

(b) The lesson of the parable is applied to an indi- 
vidual case. The lawyer had approached Jesus with an 
academic question. Jesus turns that academic question into 
a personal question: We note the question of the lawyer in 
v. 29: “Who is my neighbor?” and the answer of Jesus in 
v. 36 (in the form of a question): “Which now of. these 
three, thinkest thou, was neighbor unto him that fell among 
the thieves ?” 

(c) The introductory beatitude must be explained in the 
light of the prayer and monologue in verses 21 and 22. 
The disciples are called blessed because they live in the 
Messianic time, and are privileged to see what kings and 
prophets desired to see: the Messiah and His works. 

It is significant that this beatitude has been taken over 
into our Gospel, and thus has been linked to the story of 
the Good Samaritan. What does that signify? It does 
not signify that the parable of the Good Samaritan should 
be treated allegorically. But it may indicate that our 
Gospel, as a whole, can be treated in such a way that 
Jesus Himself is seen to be the center of it. He zs the 
center. We are sitting at the feet of the teacher as we 
listen to His parable. We see in Him the pastor as we 
notice how He deals with the lawyer. And we cannot think 
of the Good Samaritan without thinking of Him as our 
Saviour. ‘Truly: Blessed are the eyes which see the things 
that we see! We see (a) a wonderful teacher, (b) a 
model pastor, (c) a merciful Saviour, 


THE FOURTEENTH SUNDAY AFTER 
TRINITY 


Episile. Galatians 5: 16-24 


The Apostle’s exhortations in our Epistle are introduced 
by the statement: “This I say then” (Greek: Aéyw dé 
What I mean is this). This statement refers to the pre- 
ceding verses, in which the Apostle reminds the Galatians 
that they were called to a life in freedom, but that this 
freedom must not be interpreted as unrestrained liberty or 
license; for, although Christians are no longer under the 
law, they live in the Spirit, not in the flesh. Our Epistle 
then sets forth what this life in the Spirit means. It is 
toto coelo different from the life in the flesh; in fact, the 
life in the Spirit and the life in the flesh are diametrically 
opposed to each other, and in so far as the lusts of the 
flesh are still active in the Christian, he can never be at 
‘peace with himself: “the flesh lusteth against the Spirit, 
and the Spirit against the flesh.’ But the struggle with 
himself, in which the Christian is engaged, is not a hope- 
less struggle: by the power of the Holy Spirit, he can over- 
come the lusts of the flesh; in fact, those that are Christ’s 
have already crucified the flesh with its passions and lusts 
(v. 24; cf. also Rom. 6:6 and 6:9). 

If verses 13-15 are included in the meditation, the main 
thoughts of the text may be summed up as follows: The 
life in the Spirit; it is (a) not bondage, but freedom; it 
is (b) not peace, but war; it is (c) not defeat, but victory. 


Gospel. Luke 17: 11-19 


Luke has recorded in his Gospel, which some one has 
called the most beautiful book ever written, a number of 
stories that deal with publicans, sinners and Samaritans, 
and picture to us Jesus as the Saviour of all men. They 
remind us of the fact that Luke himself was a pupil of 

115 


116 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


Paul, and had the same conception of the universality of 
God’s grace, as the great apostle to the Gentiles. Most of 
those stories are found in the large “Samaritan’’ section 
of Luke’s Gospel (9:51—18:30). The story recorded in 
the Gospel for this Sunday belongs to that section, and its 
central figure is a Samaritan. He is not the “good” Samari- 
tan; but we may cail him the grateful Samaritan. 

This Samaritan was one of a group of ten lepers whom 
the Lord healed when they implored Him to have mercy on 
them. He glorified God, and showed his gratitude to the 
Lord by returning to Him, falling at His feet, and thanking 
Him. Jesus was grieved and pained that none of the others 
returned. He expressed His disappointment. But He did 
more. In dismissing the grateful Samaritan, He spoke to 
him a word that throws an important light upon our entire 
Gospel; He said to him: “Thy faith hath made thee whole” 
() mwiotts cov céowxdy ce). It is a word full of mean- 
ing, for the Samaritan as well as for us. It is, first of 
all, a word of appreciation: Jesus came to seek faith (Luke 
18:8); here He found it. But we may question whether 
the Samaritan knew that his faith had made him whole. 
The word of Jesus opened his eyes: he saw a great light; 
he was introduced into a new world—the world of unseen 
realities, to which faith is the door. The word of Jesus 
is a word of appreciation; but is it also a word of won- 
derful promise, 


THE FIFTEENTH SUNDAY AFTER 
TRINITY 


Epistle. Galatians 5: 25—6: 10 


The Epistle for this Sunday is closely connected with that 
for the preceding Sunday; in fact, it is its continuation, and 
therefore similar in its general character and thought. But 
there is also a difference, which is already indicated by the 
different words used at the beginning of each Epistle. 
Our English Bible has translated in both cases: “Walk in 
the Spirit” (cf. verse 16 and verse 25). But the original 
text has two different words for “walk’’: in verse 16 the 
word zrepiuratéw, in verse 25 the word etrovyéw, The word 
mepiTate® is very common and refers, in the metaphorical 
sense, to the moral and religious life in general. The word 
oroyeo means: I walk in a straight line, in rank and 
file. Used in the metaphorical sense, it lays the emphasis 
upon our attitude to our fellow-Christians. 

Our Epistle teaches us that, in leading a life of the 
Spirit, we must be guided in our attitude to our fellow- 
Christians by three things: (a) A spirit of meekness and 
humility; (b) a spirit of brotherly love; (c) the example 
of Christ. The first two points are clearly brought out in 
the text. The third point may seem to be not so clear. But it 
is in harmony with the general tone and spirit of our 
Epistle; it is underlying the other two points; and it is 
implied in the reference to “the law of Christ’ in verse 2. 
The entire Epistle is a most fruitful text, and unusually 
rich in practical instructions. 


Gospel. Matthew 6: 24-34 


There are few lessons that will appeal more directly to 
the congregation, as well as to the pastor, than this beau- 
tiful Gospel, which has been taken from the Lord’s Sermon 

117 


118 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


on the Mount. The student may be tempted to use only a 
few verses as his text, and inasmuch as the lesson is rather 
long and composed of several groups of the Lord’s sayings, 
this seems to be perfectly proper. However, the prevailing 
tendency, to select short texts, and preach on them without 
taking into consideration the context, is not to be encouraged. 
And if we study our Gospel as a whole, we get the im- ~ 
pression that it is, after all, a complete unit; in fact, we 
may say that even the preceding verses (19-23) are inti- 
mately related to it. Nevertheless, the beginner may have 
a little difficulty to find the central thought of the text. 
There can be no doubt that the Lord speaks of the ideal 
life of His disciples. But what is the nature of such a 
life? Verse 22 may give us a clue; it reads: “The light 
of the body is the eye: if therefore thine eye be single 
(amos), thy whole body shall be full of light.” This 
idea of singleness runs through our entire Gospel: (a) we 
must serve a single master (v. 24); (b) our hearts must 
be free from worldly cares and anxieties (verses 25, 27, 31), 
or in other words, we must trust in our heavenly Father 
with a single heart; (c) finally, we must aim at, and strive 
for, a single goal (v. 33: “Seek ye first the kingdom of 
God”). 


THE SIXTEENTH SUNDAY AFTER 
TRINITY 


Epistle. Ephesians 3: 13-21 


The Epistle to the Ephesians was written by. Paul while 
he was a prisoner (cf. v. 13). The student of the New 
Testament also remembers that it is a circular letter, which 
was originally addressed not to an individual church, but 
to a group of churches. The letter is of great doctrinal 
importance, particularly with regard to the doctrine of the 
Church. But the doctrinal sections of the letter are inter- 
spersed with practical exhortations. The Epistle for this 
Sunday is the concluding passage of the first half of the 
letter. It is written in the spirit of prayer, and therefore 
especially warm. It culminates in a solemn doxology (vv. 
20-21). 

Our Epistle is comparatively brief, but very thoughtful. 
A careful study and meditation of the text will bring out 
one central thought, which was in the Apostle’s mind when 
he wrote this concluding passage. Verse 16 speaks of “the 
inner man” (tov éow av@pwrov), and if we study our text 
from this center, we shall find that it is the growth of 
the inner man (or the inner life) which is the Apostle’s 
chief concern. He calls our attention (a) to the source of 
all life, and of all life-growth: the grace of the Triune 
God (the Father with the riches of His glory; Christ dwell- 
ing in our hearts; the Holy Spirit with His power). He 
then (b) describes the nature of that growth: it is a growth 
in all directions (faith, love, knowledge), and therefore a 
normal natural growth. Finally (c) he shows us the pur- 
pose and end of that growth: “rooted and grounded in 
love” (v. 17), “filled with all the fullness of God” (v. 19); 
last of all, the glory of God Himself (v. 21). 

119 


120 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
Gospel. Luke 7: 11-17 . 


The text of our Gospel does not present any difficulties. 
The story of the raising of the widow’s son at Nain is 
peculiar to Luke, and is told in Luke’s own inimitable style. 
Two features stand out most prominently, and attract our 
attention: (a)The Lord’s deep compassion with the grief- 
stricken mother; (b) His almighty word by which the 
young man is called into life, and given back to his mother. 
Several minor features may also be noted: for example, 
the two processions meeting near the gate of the city, one 
headed by the prince of life, the other in charge of the 
prince of death; the effect of the miracle upon the people 
(vv. 16-17). 

Critical and apologetic discussions of the story are out 
of place in a sermon. It may be emphasized, however, that 
the raising of this young man is one of the three instances 
in which the Lord has demonstrated His supernatural power 
over death. These instances gain a deeper meaning for 
us in the light of the Lord’s own resurrection. If our 
Gospel is treated in that light, the words of the Lord, 
which were addressed to the son of the widow convey to 
us a glorious promise. 

The second beatitude in the Lord’s Sermon on the Mount 
reads: “Blessed are they that mourn, for they shall be com- 
forted.” Mourners are always with us. But Jesus, the 
Prince of Life, is also present wherever king death has his 
reign. The story of our Gospel is, therefore, deeply signifi- 
cant; it pictures to us Christus consolator: (a) His words 
of compassion; (b) His words of promise. 


THE SEVENTEENTH SUNDAY AFTER 
TRINITY 


Episile. Ephesians 4: 1-6 


The Epistle for this Sunday is the opening section of 
the second part of Paul’s Epistle to the Ephesians. While 
the first part of Paul’s letter is chiefly doctrinal, the second 
part is predominantly practical; but its practical instructions 
and exhortations are of a more general nature than those 
in other letters of Paul, and they are related to the central 
thought and theme of the letter: The Church as the body of 
Christ. In accordance with this central thought, the first 
exhortation of our lesson (“Walk worthy of the vocation 
wherewith ye are called’) is at once applied to the readers as 
members of the Church. Humility, patience, forbearance, a 
spirit of brotherly love and peace—these are the principal 
Christian virtues which they must cultivate and exercise 
in their relation to each other. In this way they will keep 
the unity (évétTnTa: oneness) of the Spirit. This unity 
the Triune God Himself has created: for there is (only) 
one body, which is animated by the one Spirit who has 
called each and all of them with the same call and to the 
same hope; there is (only} one Lord, in whom they believe 
and with whom they are one through Baptism; and there is 
(only) one God, who, in Christ, is their Father, above all 
and through all and in all. 

The connecting link between the first half (vv. 1-3) and 
the second half (vv. 4-6) of our Epistle, is the thought of 
the unity of the Church. If that thought is made the theme, 
we shall get a twofold division: (a) What we can do to 
keep the unity; (b) what God has done to create it. 


Gospel. Luke 14: 1-11 


Historically, our Gospel is connected with the Gospel for 
the second Sunday after Trinity: both have reference to 
121 


122 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


the same occasion. The Lord has accepted an invitation 
“to eat bread on the Sabbath Day” in the house of one 
of the chief Pharisees. Verses 1-24 tell us what was said 
and done by the Lord on that occasion. The supper was 
given in His honor. But His presence is abundant reward 
to the host who had invited Him. 

The usual interpretation of our Gospel lays emphasis on 
the true observance of the Sabbath. But this interpretation 
does not bring out the “real significance of our Gospel. A 
careful study of the text leads us to another line of thought. 
In the first half of our Gospel, the Lord Himself chal- 
lenges the Pharisees by asking them: “Is it lawful to heal 
on the Sabbath day?’ After healing the man who had the 
dropsy, He challenges them again by asking another ques- 
tion. In both cases, they are silent. And their silence is 
ominous: it betrays a guilty conscience; they must have felt 
ashamed. In the second half of our Gospel, we have what 
Luke terms a “parable.” This “parable” was occasioned 
by the conduct of the guests. The Lord addresses His words 
to those guests. But His words are more than a bit of 
advice on social etiquette; they are a “parable,” and there- 
fore signify the proper attitude of those who desire to be 
guests at His great supper in the Kingdom of Heaven. 
Again, the guests, in listening to the words of the Lord, 
must have felt ashamed. The true significance of our Gospel, 
therefore, lies in the fact that the presence of Jesus (a) 
searches our hearts, and (b) humbles our pride. 


THE EIGHTEENTH SUNDAY AFTER 
TRINITY 


Episile. I Corinthians 1: 4-9 


With a single exception (Galatians), Paul begins his letters 
with an expression of his gratitude to God for the spiritual 
blessings bestowed upon his readers. In First Corinthians 
that expression of gratitude is particularly significant be- 
cause it is at once followed by a discussion of very serious 
faults and defects in the Corinthian Church. This con- 
trast helps to bring out the nature of those spiritual bless- 
ings with which the Church at Corinth had been endowed: 
they are entirely objective, and refer to things that are 
common to all Christians. 

Paul mentions, first of all, the grace of God in Christ, 
as the source of all other blessings. In the next place, he 
speaks of gifts of grace (yapiouata), which have been 
bestowed upon the readers through the preaching of the 
Gospel (the testimony of Christ). Finally, he points to the 
coming of the Lord Jesus Christ (His avocaduwWis), for 
which they are waiting. 

The three things which the Apostle mentions in our Epistle 
belong also to us: (a) the grace of God in Christ; (b) the 
testimony of Christ; (c) the inheritance in heaven. God’s 
grace in Christ is like an open well of living water, from 
which we may constantly draw. The testimony of Christ 
(or the preaching of the Gospel) is the means by which 
the grace of God is offered us, so that we may apprehend it. 
As long as we have the Gospel with us, the unsearchable 
riches of Christ are ours, and will manifest themselves in 
spiritual gifts and blessings. But the greatest gift is still 
before us: the revelation of our Lord Jesus Christ Himself 
on the day of His “zapoucia.” 


123 


124 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


Gospel. Matthew 22: 34-46 


This Gospel is taken from the Lord’s disputations with 
the Pharisees. It is the purpose of the Evangelist to show 
his readers that the Lord is far superior to all the scribes 
and Pharisees, that He is in every way their master. For 
the practical treatment, however, this is of secondary impor- 
tance. The real significance of our Gospel lies in the fact 
that it gives us an opportunity to set forth the difference 
between Law.and Gospel, and the Lord’s own relation to 
both. 

The Pharisees ask the Lord concerning the great com- 
mandment in the Law. In His answer Jesus makes it 
clear that there can be no doubt about “the first and great 
commandment.” But then He adds significantly that there 
is a second commandment of equal importance: “Love thy 
neighbor as thyself.” Theoretically, the Pharisees would 
agree with Him. But their attitude to Him proves that 
they understand neither the first commandment nor the sec- 
ond. It is not the theory that counts, but the practice. 

But Jesus it not through with them. From the Law He 
turns to the Gospel, or to the principal question connected 
with the Gospel: “What think ye of Christ?’ In its form, 
this is also, just as the first, a school-question. But there 
can be no doubt that it is the Lord’s purpose to turn the 
academic question into a personal question. They know of 
His claim to be the Messiah. Now, then, if the Messiah 
is not only David’s son, but also David’s lord, that is, the 
son of God, they must make up their minds either to accept 
Him or to reject Him. The Lord’s question is, therefore, 
an appeal not only to their reason, but also to their con- 
science. 


THE NINETEENTH SUNDAY AFTER 
TRINITY 


Epistle. Ephesians 4: 22-28 


Our Epistle begins in the middle of a sentence. It 1s, 
therefore, necessary to read the preceding verses in order 
to get the full meaning of the text. It will then be found 
that the first two verses of the Epistle belong to a paragraph 
(vv. 17-24), in which the Apostle addresses himself to the 
readers as former Gentiles, and admonishes them to abstain 
from vices and sins that were characteristic of their past 
life. The remaining verses of our text (vv. 25-28) then 
specify some of the sins, especially those that were often 
condoned by Gentile Christians: lack of truthfulness, wrath 
and anger, dishonesty, indolence. 

The exhortations of our Epistle are of such a nature 
that we may apply them directly to ourselves. There is noth- 
ing extraordinary, or heroic, about the Apostle’s exhorta- 
tions ; on the contrary, they deal with everyday duties. But 
is the way in which we perform the duties of everyday 
life, after all, not the real test of our Christian faith? If 
we want to sum up those duties, we may do so by making 
use of the Apostle’s expressions: (a) “putting off the old 
man,” (b) “putting on the new man.” 


Gospel. Matthew 9: 1-8 


The story of the healing of a paralytic in Capernaum 1s 
recorded in our three Synoptic Gospels. A comparative 
study of the three accounts shows that they go back to a 
common source, which is preserved in the Gospel of Mark 
in its most original form (cf. Mark 2:1-12; Luke 5: 17- 
26). We may, therefore, conclude that the story itself 
was included in the earliest records of the Lord’s ministry, 
and that it was regarded as highly significant. The signifi- 
cance of the story lies in the fact that we are face to face 

125 


126 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


with the divine greatness of Jesus: God is present in Him, 
and assures us through Him of His own forgiving love. 

The divine greatness of the Lord is brought out in our 
Gospel in a threefold way. We see it (a) in the power of 
His personality: Jesus is the center of a great multitude; 
they are drawn to Him; they have confidence in Him; they 
believe in Him (cf. especially Mark’s account). We see it 
(b) in the words that assure the paralytic of God’s forgive- 
ness; His words reveal to us the real source of His power 
over men: the Son of Man has “authority” (€€oveta) to 
forgive sins; He acts in the name of God, and God is with 
Him; He is one with God. We see it (c) in the words 
by which the paralytic is restored to his health: the paralytic 
believes in the power of Jesus to forgive sins; his faith in 
the Lord is the source of a new life; this new life of the 
soul extends also to the body; when Jesus tells him to arise, 
he is able to walk and depart to his house. 


THE TWENTIETH SUNDAY AFTER 
TRINITY 


Epistle. Ephesians 5: 15-21 


In tone and contents, this Epistle is similar to the Epistle 
for the preceding Sunday. But there is also a difference. 
The emphasis in our Epistle is placed upon our Christian 
conduct with special reference to the world, and the time, 
in which we live. In view of the fact that “the days are 
evil,’ we are admonished to be careful in our life and walk. 
The Authorized Version translates: “See then that ye walk 
circumspectly.” But the adverb axpsSes properly belongs 
to the preceding verb “see,” not to the following clause 
(7s wepirateite). Moffat has, therefore, correctly trans- 
lated: “Be strictly careful then about the life you lead.” 

The most important advice with regard to our life and 
walk is expressed in the words: “Redeeming the time.” The 
word for “time” also denotes “opportunity” (apes). To 
redeem the time means to make the most of it so that 
we do not miss our opportunity. We make the most of it 
(a) if we act wisely, not thoughtlessly ; the children of this 
world may speak of the Christians as fools; in reality, 
Christians are not fools, but thoughtful people, “under- 
standing what the will of the Lord is.” We make the most 
of it (b) if we use our time to cultivate and develop our 
spiritual life, to the praise and glory of our God, and in 
the service of our fellowmen (cf. also Col. 3: 16f). 


Gospel. Matthew 22: 1-14 


The parable of the Marriage Feast in the Gospel of Mat- 
thew is similar to the parable of the Great Supper in the 
Gospel of Luke (cf. the Gospel for the second Sunday 
after Trinity). But there is a most remarkable difference 
between the two accounts. In the first place, the parable in 

127 


128 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


Matthew’s Gospel is entirely eschatological. In the second 
place, verses 11-14 in Matthew’s Gospel, which speak of 
the man who had no wedding garment, are omitted in Luke’s 
version of the parable. In order to avoid repetition, and 
also because verses 11-14 are the climax of the entire para- 
ble in Matthew’s Gospel, it is advisable to make these verses 
the basis of the sermon, using the first half of our Gospel 
as the introduction. _ 

The story of the man who had no wedding garment con- 
tains a problem, which may be expressed in the two ques- 
tions: (a) How did he get in? (b) Why was he cast out? 
It would be wrong to say that he was an intruder, that he 
had slipped in although he had no invitation. Such an inter- 
pretation would be contrary to the preceding verses. The 
man without the wedding garment had followed the invita- 
tion of the servants. Yet, when the king came in and asked 
him why he had no wedding garment on, he was speechless, 
and his silence was evidently the sign of a guilty con- 
science. This indicates the solution of the problem referred 
to. His guilt consisted in having refused to accept the 
wedding garment that was offered him by the servants at the 
entrance to the banquet hall. The man in our parable 
had accepted the call of the Gospel. But he was not really 
Christ's own; he was not one of those “clothed with white 
robes”; he was still living in his sins, 


~~ = 


THE TWENTY-FIRST SUNDAY AFTER 
TRINITY 


Epistle. Ephesians 6: 10-17 


Our Epistle is the closing exhortation from Paul’s Epistle 
to the Ephesians. It is a magnificent text, which has fre- 
quently been treated in a series of sermons. Paul often uses 
figures taken from the military life. His travels in all parts 
of the Roman Empire gave him ample opportunity to ob- 
serve the Roman soldiers, in their garrisons, in camp, or 
on the march. Here he gives us a minute description of 
the soldier’s equipment, and then applies this description to 
the Christian. Briefly stated, he admonishes us to be brave 
soldiers of Christ. 

Paul does not underestimate the enemy: ‘““We wrestle not 
against flesh and blood’; Satan himself, and his hosts, 
are arrayed against us.. Yet, we have nothing to fear if the 
Lord is on our side. Therefore he exhorts us (a) to be 
“strong in the Lord, and in the power of His might.” The 
Lord Himself will protect us. He is ready to furnish us 
the weapons with which we can not only defend ourselves, 
but also defeat the enemy. We must therefore (b) “put on 
the whole armor of God”: the breastplate of righteousness, 
the shield of faith, the helmet of salvation, the sword of 
the Spirit. If we use these weapons, we shall be able (c) 
to hold our ground, and stand firm in battle. 

The meditation may result in the outline: “Onward, Chris- 
tian soldiers: (a) be strong; (b) be ready; (c) be firm. 


Gospel. John 4: 46-54 


The Gospel of John deals with an early ministry of the 
Lord in Judza, which is not recorded in the Synoptic Gos- 
pels. This section of John’s Gospel (chapters 2-4) is intro- 
duced by the Lord’s first “sign,” and it is concluded by His 

129 


130 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


second sign: the healing of a nobleman’s son. The first 
sign was a manifestation of His glory, with the result that 
His disciples believed on Him (cf. the Gospel for the second 
Sunday after Epiphany). ‘The second sign is also a mani- 
festation of the Lord’s glory. But the characteristic fea- 
ture in John’s account of that sign is the development of 
faith. 

The nobleman besought Jesus that He would come down 
and heal his son who was at the point of death. In a way, 
he believed in Jesus; but a faith based upon “signs and 
wonders” (v. 48) is only the beginning of faith. However, 
Jesus develops the faith of this man by telling him: “Go 
thy way; thy son liveth.” He wants him to rely on the 
word, and the word spoken by the Lord is not without 
effect: it is a word of promise, and it fulfills its mission; 
relying upon the promise of Jesus, the man goes his way. 
This is the second stage in the development of his faith. 
On the way he meets his servants who bring him the news 
that his son lives, and when he learns from them the exact 
hour at which his son began to amend, his faith reaches 
its third stage: it is now a faith that is based upon personal 
experience (v. 53)—We walk by faith, not by sight (2 Cor. 
5:7). Buta life in faith is a growth “from faith to faith” 
(Rom. 1:17). 


THE TWENTY-SECOND SUNDAY AFTER 
TRINITY 


Epistle. Philippians 1: 3-11 


Philippians is Paul’s great letter of friendship. It is a 
letter filled with joy and thanksgiving, and written in the 
most affectionate style. The church at Philippi had been 
founded by Paul, approximately in the year 49. The letter 
to the Philippians was written about ten years later, at a time 
when Paul was a prisoner in Rome. During those ten years, 
the intimate relations existing between the Apostle and the 
Philippians had never been interrupted, or even been dis- 
turbed. From the very beginning, the Philippians had 
shown a warm interest in Paul’s labors, as well as in his 
personal welfare, and more than once had they sent him 
a contribution for the furtherance of the Gospel, as well 
as for his own personal comfort. All this is reflected in 
our lesson, which forms the introductory section of his letter. 
Even the expression: “your fellowship in the Gospel” (v. 5), 
may possibly refer to the gift of money which the Philip- 
pians had sent the Apostle, and by which his letter was 
occasioned, for the Greek xoivwvia eis TO evaryyemov (v. 5) 
has the double meaning of “sharing in the Gospel” and 
“contribution for the furtherance of the Gospel.” 

Our Epistle is, first of all, a warm expression of Paul’s 
gratitude to God for what the Philippians have done for 
him, and for what God has done for them. He assures the 
readers of his personal love, as well as of his confidence, 
that God will perform the good work which He has begun 
in them. The central thought of the text may be found 
in the expression “fellowship in the Gospel.” To Paul 
this is the most precious thing in the world. Fellowship 
in the Gospel is (a) the source of all his joy, and of his 
heart’s gratitude. It is then (b) the bond of love between 
him and his fellow-Christians. It is finally also (c) the 
ground of his hope and confidence. 

131 


132 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


Gospel. Matthew 18: 23-35 


The parable of the Unmerciful Servant in Matthew 18 
was occasioned by Peter’s question: “Lord, how oft shall 
my brother sin against me, and I forgive him? till seven 
times?” In His answer to Peter, Jesus made it clear that 
the duty of forgiving is boundless. Then follows this 
parable, which illustrates and explains what our Lord means. 
In a wider sense, we may say, this parable is an illustra- 
tion to the fifth petition of the Lord’s Prayer: “Forgive 
us our trespasses, as we forgive those who trespass against 
us.” 

The lesson of the parable is so plain that very little 
explanation is necessary. Three points should be noted: 
(a) God’s boundless love in forgiving our sins; (b) grati- 
tude to God as the source from which our forgiving love 
must flow; (c) where such gratitude is not found and 
practiced, there God will deal with us not according to His 
mercy, but according to His justice. 

To forgive those who trespass against us, is not only 
a sacred duty, but also a blessed privilege. God forgives 


all our sins unconditionally, for Christ’s sake. But if we © 


do not show the same spirit of forgiveness, which He has 
manifested to us, to our fellow-Christians, He will with- 
draw His mercy from us. Therefore: “Blessed are the 
merciful, for they shall receive mercy.” 


THE TWENTY-THIRD SUNDAY AFTER 
TRINITY 


Epistle. Philippians 3: 17-21 


It is a question who the persons were against whom the 
Apostle warns his readers in our Epistle. He writes with 
much feeling, and he refers to them as “enemies of the 
cross of Christ.” He has told the Philippians about them 
quite often, but it seems that they had not yet made their 
appearance in the Philippian church. It seems likely that 
they were the same Judaizing opponents of the Apostle 
who followed him everywhere, discredited his work and his 
person, and had nearly succeeded in disrupting the churches 
of Galatia (cf. especially Gal. 6:12ff). If this is correct, 
then the “belly” and the “shame,” in which they glory, 
may not refer to their immoral life, but to the circumcision 
and the ceremonial laws of the Jews, which are also referred 
to by the Apostle as “earthly things” (ta ériyea), 

If we bear in mind that the last Sundays in the Church 
Year are looking forward to the consummation of the 
Christian life, we may find the center of our text in the 
words: “Our conversation (oAérevpa: citizenship) is in 
heaven.” If we realize this, we shall cultivate a heavenly 
mind, which (a) is set upon heavenly things, which (b) 
follows the example of godly men, and which (c) looks 
for the Saviour, the Lord Jesus Christ. 


Gospel. Matthew 22: 15-22 


Pharisees and Herodians were bitter enemies. But toward 
the end of our Lord’s ministry, they became allies, and 
took counsel together “how they might entangle Him in 
His talk.” They put a delicate and dangerous question to 
the Lord: “Is it lawful to give tribute unto Cesar, or not?” 
But they find their master. The Lord simply points to 

133 


134 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


Cesar’s image and superscription on the coin which is handed 
to Him. Then He says: “Render therefore unto Cesar 
the things which are Czsar’s, and unto God the things that 
are God’s.” 

The statement of our Lord is commonly understood to 
mean that the Lord wanted to show the different spheres 
of State and Church, and consequently wanted to teach 
that the Christian owes a duty to both. Jesus, in His 
statement, doubtless recognizes the authority of the Roman 
government. His words are the source of the famous 
passage in Paul’s Epistle to the Romans (cf. Rom. 13:1-7). 
But it must not be overlooked that the emphasis in the 
Lord’s statement is entirely on the second half. What the 
Lord wants to say is this: Give to Cesar the things which 
are Cesar’s; but do not forget to give to God the things 
that are God’s. Here again, as so often in His teachings, 
the Lord turns a purely objective argument into an appeal 
that strikes at the conscience of His hearers. 


THE TWENTY-FOURTH SUNDAY AFTER 
TRINITY 


Epistle. Colossians 1: 9-14 


Paul’s Epistle to the Colossians is written in the spirit 
of prayer and meditation: it is the Apostle’s letter on the 
inner life. If this is kept in mind, the text will not be 
as difficult as it seems to be at the first reading. What we 
have before us is really an outpouring of the Apostle’s 
heart, an expression of his prayer-life. All we have to do 
is to translate the words of the Apostle into prayer-form; 
then we shall be able to discern in them the clear outlines 
of a prayer that is almost liturgical in its general character 
so that we may call it a model “General Prayer.” 

The contents of this Apostolic prayer on behalf of the 
Colossians, and on our behalf, may be summed up in a 
threefold division: (a) It reminds us of the Father’s mercy 
and Christ’s redemption (vv. 12-14); (b) it calls upon 
us to walk worthy of the Lord, and be fruitful in every 
good work, increasing in the knowledge of God and in all 
spiritual understanding; (c) it encourages us to look for- 
ward with confidence and hope to the inheritance of the 
saints in light—It may also be noted that the lesson strikes 
the keynote of Christian hope, and is, therefore, in har- 
mony with the closing season of the Church Year. 


Gospel. Matthew 9: 18-26 


Our Gospel brings before us a double scene, relating 
to the Lord’s early healing ministry, and woven into one 
story: the raising of Jairus’ daughter, and the healing of 
a woman who had been ill for twelve years. The story 
is found in the three Synoptic Gospels (cf. Mark 5: 22-43; 
Luke 8:40-56). A comparative study of these accounts 
leads to the conclusion that Matthew and Luke are dependent 

135 


136 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


on Mark. Mark’s account is distinguished by its vivid 
description: it is evidently based upon the earliest Apostolic 
preaching, and shows traces of-a Petrine origin. 

The homiletical treatment of the entire passage is diffi- 
cult. It may, therefore, be advisable to divide the text into 
its component parts, and then make the story of the raising 
of Jairus’ daughter the basis of the sermon. The following 
points may be noted: (a) The promptness with which 
Jesus is ready to follow the ruler of the synagogue to his 
house; (b) the words of Jesus: “The maid is not dead, 
but sleepeth’; (c) His words (found not in Matthew, but 
in Mark): “Tars@a xovp.” 

The passage as a whole emphasizes the miraculous power 
of the Lord. It was chosen as the Gospel for this Sunday 
because of its relation to the doctrine of the resurrection. 


THE TWENTY-FIFTH SUNDAY AFTER 
TRINITY 


Epistle. 1 Thessalonians 4: 13-18 


First and Second Thessalonians are probably the earliest 
of Paul’s letters in the Canon of the New Testament. They 
are typical letters, with all the inimitable charm and attrac- 
tiveness of Paul’s wonderful personality. This is especially 
true of First Thessalonians. The first three chapters of 
this letter are chiefly personal. The last two chapters con- 
tain practical exhortations for the instruction and comfort 
of the Christians. We may divide those exhortations into 
general and special exhortations. The chief special exhorta- 
tion concerns the ultimate fate of those Christians in the 
Thessalonian church who had fallen asleep. The Thessa- 
lonian Christians were worried about them. To understand 
the cause of their anxiety we must remember that the first 
Christians lived in daily expectation of the Lord’s second 
coming (His mwapovoia), Would those who had died not 
miss something at the Lord’s coming? The Apostle bases 
his instruction clearly upon the teachings of Jesus Himself. 
There may be many things, with regard to the life after 
death, which we do not know. But there is absolute cer- 
‘tainty with regard to those who have fallen asleep in Jesus, 
and this certainty is the source of our consolation and 
comfort in times of mourning. 

What do we know about those who have died in the 
Lord? The Apostle gives a threefold answer: (a) They 
are asleep in Jesus; (b) they shall rise on the day of His 
second coming; (c) they shall be with the Lord for ever. 


Gospel. Matthew 24: 15-28 


The eschatological discourses in Matthew 24 and 25 belong 
to the most difficult portions of the Lord’s teachings. One 
of the difficulties, by which the student 1s confronted, con- 

137 


138 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


cerns the question whether the Lord is speaking of events 
that have reference to the near future, the destruction of 
Jerusalem, or of events that are connected with His second 
coming and the end of all things. In our Gospel the Lord 
clearly refers to the destruction of Jerusalem, and the events 
leading up to it. But these events are also signs of the 
end, just as the destruction of Jerusalem itself foreshadows 
the final catastrophe. However, we must be careful in our 
interpretation and application of the words of our Lord. 
The words of our Lord are prophetic, and the Lord wants 
us to read the signs of our own time in the light of the 
prophetic word. But no prophecy is fully understood until 
it is fulfilled. It is our duty to study the prophetic word 
without becoming enthusiasts or fanatics. 

The signs to which the Lord refers in our text are of a 
threefold nature: (a) The “abomination of desolation” (cf. 
Dan. 8:13; 9:27; 11:31; 12:11): the desecration of the 
temple (idolatrous practices in the very place where God 
is to be worshiped; cf. also 2 Thess. 2:3f); (b) great 
tribulation, persecution and distress; (c) the appearance of 
false prophets and false Christs. 


>; Ss 


THE TWENTY-SIXTH SUNDAY AFTER 
TRINITY 


Epistle. _2 Peter 3: 3-14 


The Epistle for this Sunday is taken from Second Peter 
(cf. Epistle for Transfiguration). It deals with the second 
coming of our Lord. The Apostle directs his remarks 
against those skeptics and heretics that arose in the Church 
toward the end of the Apostolic Age, and scoffed at the 
idea of the Lord’s second coming. He replies to their objec- 
tions, calls attention to similar conditions at Noah’s time, 
refers to the Lord’s own word, that His day will come as a 
thief in the night, and admonishes his readers to be diligent 
that they may be found of Him in peace, without spot, and 
blameless. 

Three important things may be noted in the Apostle’s 
discussion concerning the Lord’s Day (His wapovoia): (a) 
The Day of the Lord will come surely; (b) the Day of the 
Lord will come unexpectedly; (c) the Day of the Lord 
will bé a day of judgment and of redemption. 


Second Epistle. 2 Thessalonians 1: 3-10 


The Common Service Book gives as the second Epistle 
for this Sunday the opening section of Second Thessalonians. 
There is a remarkable resemblance between this section 
and the corresponding section in First Thessalonians. But 
the passage in Second Thessalonians, besides expressing the 
Apostle’s gratitude for the faith and love of the readers, 
has a decidedly apocalyptic coloring: it draws a vivid picture 
of the Lord’s glorious coming to judge the quick and the 
dead. ! 

Gospel. Matthew 25: 31-46 


The Gospel of Matthew contains five large groups of the 
Lord’s sayings, in all of which the Kingdom of Heaven is 
139 


140 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


the central idea. (a) The righteousness of the Kingdom 
(5-7); (b) its expansion (10); (c) its nature (13); (d) 
its members (18); (e) its consummation (24-25). Our 
impressive and beautiful Gospel for this Sunday is the con- 
cluding section in the last of these five groups: it pictures 
in vivid colors the final scene on the day of judgment. If 
we compare this concluding section with the opening section 
in the first group (the Beatitudes), we have before us two 
samples of the Lord’s teachings, which have no equal any- 
where. 

For the practical treatment, the following points may be 
noted: (a) The Son of Man (the Messiah-King) 1s sitting 
upon the throne of His glory, surrounded by all the holy 
angels, and also by those who are later (v. 40, and again 
v. 46) referred to by Him as “these My brethren,” to mete 
out the final judgment; (b) those who are gathered before 
Flim, to receive from Him their reward, are designated as 
“all nations” (sravra Ta &Ovm ) : these evidently do not include 
the members of the Kingdom, referred to as “these My 
brethren”; (c) before the judgment is pronounced a separa- 
tion takes place between the “sheep” and the “goats,” the 
righteous and the unrighteous; (d) the standard of judg- 
ment is not repentance and faith (as in the case of the 
believers), but the respective attitude of those two groups 
to the great commandment of love, especially with regard 
to those who are His brethren. 


" 


THE TWENTY-SEVENTH SUNDAY AFTER 
TRINITY 


Epistle. I Thessalonians 5: 1-11 


The Epistle for this last Sunday of the Church Year is 
_ the direct continuation of the Epistle for the twenty-fifth 
Sunday after Trinity: it has reference to the second coming 
of our Lord, and the Apostle’s remarks on this point 
are intended for the further instruction and comfort of the 
Thessalonian Christians. The preceding passage deals with 
the manner of His coming. In this passage the Apostle 
discusses the time of His coming. At the outset, he refers 
briefly to very definite instructions, which the Thessalonians 
had received from him. ‘The contents of our Epistle make 
it clear to us that those instructions were based upon the 
teachings of the Lord Jesus Himself. He reminds them 
especially of a saying of Jesus (Matt. 24: 42-44), that “the 
day of the Lord cometh as a thief in the night.” It is, 
therefore, idle speculation to ask when the Lord will come. 
The important thing is that we are prepared for His coming. 

Spiritual preparedness is the keynote of our text. We 
know that the day of the Lord will come unexpectedly. It 
therefore behooves us (a) to be sober and watchful, (b) to 
walk as the children of the day, (c) to continue steadfast 
in faith, love and hope, so that we may obtain salvation by 
our Lord Jesus Christ, ‘“‘who died for us that, whether we 
wake or sleep, we should live together with Him.’—It may 
be noted that the Apostle’s exhortations in our Epistle are 
similar to his exhortations in the Epistle for the first Sunday 
in Advent. The Church’s message is essentially one: “I 
am Alpha and Omega, the beginning and the ending, saith 
the Lord, which is, and which was, and which is to come, 
the Almighty” (Rev. 1:8). 


Gospel. Matthew 25: 1-13 


The parable of the Ten Virgins is peculiar to Matthew, 
although Luke may have alluded to it in 13: 23-30. It 1s 
141 


142 EPISTLES AND GOSPELS OF THE CHURCH YEAR 


one of the most beautiful and instructive parables, but also 
one that has been misinterpreted by commentators who are 
devoted to the allegorizing method. 

The Lord describes in vivid colors a popular scene: a 
bridal procession. Ten maidens, friends of the bride, have 
gone out to meet the bridegroom. In accordance with the 
custom of the times, they carry lighted lamps in their hands. 
At an appointed place they stop and wait for the bride- 
groom. The bride is not mentioned: she is already in the 
house where the wedding is to take place. The bridegroom 
does not arrive at once; and as it is late in the evening, 
“they all slumbered and slept.”’ At midnight there is a cry: 
“Behold, the bridegroom cometh.” Then five of the virgins 
notice that their lamps are about to go out: they have for- 
gotten to fill their vessels with sufficient oil. Upon the 
advice of the others, they hasten to the nearest dealer to 
replenish their supply. But while they are away, the bride- 
groom arrives. Later, when they knock at the door, they 
are told that the bridegroom does not know them: they have 
come too late. 

The parable clearly teaches the lesson of preparedness, 
nothing else. Moreover, the lesson is expressly stated in 
verse 13: “Watch therefore, for ye know neither the day_ 
nor the hour wherein the Son of man cometh.” Those who 
expect to enter into the Kingdom of heaven must be ready 
at any time. He who is not prepared, or only partly pre- 
pared, may find himself excluded at the end, just as the 
five virgins in the parable were excluded from the wedding 
feast. 


i 


H 
‘ 


¥ = 
: aeat 
Cee 
a 
4% 
‘ ‘ 
ab 








; a MAS: og ————————— 


hia ai: 


012 01160 7704 








Ercedgeorttatenaeenesir_resety 
seers oe Ponce 





